Summa Theologica Part IV (Tertia Pars) Part 126

Nevertheless, certain well-known circ.u.mcisions are related as having been performed with a stone knife, thus (Ex. 4:25) we read that "Sephora took a very sharp stone and circ.u.mcised the foreskin of her son," and (Joshua 5:2): "Make thee knives of stone, and circ.u.mcise the second time the children of Israel." Which signified that spiritual circ.u.mcision would be done by Christ, of Whom it is written (1 Cor. 10:4): "Now the rock was Christ."

Reply Obj. 3: The eighth day was fixed for circ.u.mcision: first, because of the mystery; since, Christ, by taking away from the elect, not only guilt but also all penalties, will perfect the spiritual circ.u.mcision, in the eighth age (which is the age of those that rise again), as it were, on the eighth day. Secondly, on account of the tenderness of the infant before the eighth day. Wherefore even in regard to other animals it is prescribed (Lev. 22:27): "When a bullock, or a sheep, or a goat, is brought forth, they shall be seven days under the udder of their dam: but the eighth day and thenceforth, they may be offered to the Lord."

Moreover, the eighth day was necessary for the fulfilment of the precept; so that, to wit, those who delayed beyond the eighth day, sinned, even though it were the sabbath, according to John 7:23: "(If) a man receives circ.u.mcision on the sabbath-day, that the Law of Moses may not be broken." But it was not necessary for the validity of the sacrament: because if anyone delayed beyond the eighth day, they could be circ.u.mcised afterwards.

Some also say that in imminent danger of death, it was allowable to antic.i.p.ate the eighth day. But this cannot be proved either from the authority of Scripture or from the custom of the Jews. Wherefore it is better to say with Hugh of St. Victor (De Sacram. i) that the eighth day was never antic.i.p.ated for any motive, however urgent.

Hence on Prov. 4:3: "I was ... an only son in the sight of my mother," a gloss says, that Bersabee's other baby boy did not count because through dying before the eighth day it received no name; and consequently neither was it circ.u.mcised.

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FOURTH ARTICLE [III, Q. 70, Art. 4]

Whether Circ.u.mcision Bestowed Sanctifying Grace?

Objection 1: It seems that circ.u.mcision did not bestow sanctifying grace. For the Apostle says (Gal. 2:21): "If justice be by the Law, then Christ died in vain," i.e. without cause. But circ.u.mcision was an obligation imposed by the Law, according to Gal. 5:3: "I testify ... to every man circ.u.mcising himself, that he is a debtor to do the whole law." Therefore, if justice be by circ.u.mcision, "Christ died in vain," i.e. without cause. But this cannot be allowed. Therefore circ.u.mcision did not confer grace whereby the sinner is made righteous.

Obj. 2: Further, before the inst.i.tution of circ.u.mcision faith alone sufficed for justification; hence Gregory says (Moral. iv): "Faith alone did of old in behalf of infants that for which the water of Baptism avails with us." But faith has lost nothing of its strength through the commandment of circ.u.mcision. Therefore faith alone justified little ones, and not circ.u.mcision.

Obj. 3: Further, we read (Joshua 5:5, 6) that "the people that were born in the desert, during the forty years ... were uncirc.u.mcised."

If, therefore, original sin was taken away by circ.u.mcision, it seems that all who died in the desert, both little children and adults, were lost. And the same argument avails in regard to those who died before the eighth day, which was that of circ.u.mcision, which day could not be antic.i.p.ated, as stated above (A. 3, ad 3).

Obj. 4: Further, nothing but sin closes the entrance to the heavenly kingdom. But before the Pa.s.sion the entrance to the heavenly kingdom was closed to the circ.u.mcised. Therefore men were not justified from sin by circ.u.mcision.

Obj. 5: Further, original sin is not remitted without actual sin being remitted also: because "it is wicked to hope for half forgiveness from G.o.d," as Augustine says (De Vera et Falsa Poenit.

ix). But we read nowhere of circ.u.mcision as remitting actual sin.

Therefore neither did it remit original sin.

_On the contrary,_ Augustine says, writing to Valerius in answer to Julian (De Nup. et Concup. ii): "From the time that circ.u.mcision was inst.i.tuted among G.o.d's people, as 'a seal of the justice of the faith,' it availed little children unto sanctification by cleansing them from the original and bygone sin; just as Baptism also from the time of its inst.i.tution began to avail unto the renewal of man."

_I answer that,_ All are agreed in saying that original sin was remitted in circ.u.mcision. But some said that no grace was conferred, and that the only effect was to remit sin. The Master holds this opinion (Sent. iv, D, 1), and in a gloss on Rom. 4:11. But this is impossible, since guilt is not remitted except by grace, according to Rom. 3:2: "Being justified freely by His grace," etc.

Wherefore others said that grace was bestowed by circ.u.mcision, as to that effect which is the remission of guilt, but not as to its positive effects; lest they should be compelled to say that the grace bestowed in circ.u.mcision sufficed for the fulfilling of the precepts of the Law, and that, consequently, the coming of Christ was unnecessary. But neither can this opinion stand. First, because by circ.u.mcision children received the power of obtaining glory at the allotted time, which is the last positive effect of grace. Secondly, because, in the order of the formal cause, positive effects naturally precede those that denote privation, although it is the reverse in the order of the material cause: since a form does not remove a privation save by informing the subject.

Consequently, others said that grace was conferred in circ.u.mcision, also as a particular positive effect consisting in being made worthy of eternal life; but not as to all its effects, for it did not suffice for the repression of the concupiscence of the fomes, nor again for the fulfilment of the precepts of the Law. And this was my opinion at one time (Sent. iv, D, 1; Q. 2, A. 4). But if one consider the matter carefully, it is clear that this is not true. Because the least grace can resist any degree of concupiscence, and avoid every mortal sin, that is committed in transgressing the precepts of the Law; for the smallest degree of charity loves G.o.d more than cupidity loves "thousands of gold and silver" (Ps. 118:72).

We must say, therefore, that grace was bestowed in circ.u.mcision as to all the effects of grace, but not as in Baptism. Because in Baptism grace is bestowed by the very power of Baptism itself, which power Baptism has as the instrument of Christ's Pa.s.sion already consummated. Whereas circ.u.mcision bestowed grace, inasmuch as it was a sign of faith in Christ's future Pa.s.sion: so that the man who was circ.u.mcised, professed to embrace that faith; whether, being an adult, he made profession for himself, or, being a child, someone else made profession for him. Hence, too, the Apostle says (Rom.

4:11), that Abraham "received the sign of circ.u.mcision, a seal of the justice of the faith": because, to wit, justice was of faith signified: not of circ.u.mcision signifying. And since Baptism operates instrumentally by the power of Christ's Pa.s.sion, whereas circ.u.mcision does not, therefore Baptism imprints a character that incorporates man in Christ, and bestows grace more copiously than does circ.u.mcision; since greater is the effect of a thing already present, than of the hope thereof.

Reply Obj. 1: This argument would prove if justice were of circ.u.mcision otherwise than through faith in Christ's Pa.s.sion.

Reply Obj. 2: Just as before the inst.i.tution of circ.u.mcision, faith in Christ to come justified both children and adults, so, too, after its inst.i.tution. But before, there was no need of a sign expressive of this faith; because as yet believers had not begun to be united together apart from unbelievers for the worship of one G.o.d. It is probable, however, that parents who were believers offered up some prayers to G.o.d for their children, especially if these were in any danger. Or bestowed some blessing on them, as a "seal of faith"; just as the adults offered prayers and sacrifices for themselves.

Reply Obj. 3: There was an excuse for the people in the desert failing to fulfil the precept of circ.u.mcision, both because they knew not when the camp was removed, and because, as Damascene says (De Fide Orth. iv) they needed no distinctive sign while they dwelt apart from other nations. Nevertheless, as Augustine says (QQ. in Josue vi), those were guilty of disobedience who failed to obey through contempt.

It seems, however, that none of the uncirc.u.mcised died in the desert, for it is written (Ps. 104:37): "There was not among their tribes one that was feeble": and that those alone died in the desert, who had been circ.u.mcised in Egypt. If, however, some of the uncirc.u.mcised did die there, the same applies to them as to those who died before the inst.i.tution of circ.u.mcision. And this applies also to those children who, at the time of the Law, died before the eighth day.

Reply Obj. 4: Original sin was taken away in circ.u.mcision, in regard to the person; but on the part of the entire nature, there remained the obstacle to the entrance of the kingdom of heaven, which obstacle was removed by Christ's Pa.s.sion. Consequently, before Christ's Pa.s.sion not even Baptism gave entrance to the kingdom. But were circ.u.mcision to avail after Christ's Pa.s.sion, it would give entrance to the kingdom.

Reply Obj. 5: When adults were circ.u.mcised, they received remission not only of original, but also of actual sin: yet not so as to be delivered from all debt of punishment, as in Baptism, in which grace is conferred more copiously.

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QUESTION 71

OF THE PREPARATIONS THAT ACCOMPANY BAPTISM (In Four Articles)

We have now to consider the preparations that accompany Baptism: concerning which there are four points of inquiry:

(1) Whether catechism should precede Baptism?

(2) Whether exorcism should precede Baptism?

(3) Whether what is done in catechizing and exorcizing, effects anything, or is a mere sign?

(4) Whether those who are to be baptized should be catechized or exorcized by priests?

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FIRST ARTICLE [III, Q. 71, Art. 1]

Whether Catechism Should Precede Baptism?

Objection 1: It seems that catechism should not precede Baptism. For by Baptism men are regenerated unto the spiritual life. But man begins to live before being taught. Therefore man should not be catechized, i.e. taught, before being baptized.

Obj. 2: Further, Baptism is given not only to adults, but also to children, who are not capable of being taught, since they have not the use of reason. Therefore it is absurd to catechize them.

Obj. 3: Further, a man, when catechized, confesses his faith. Now a child cannot confess its faith by itself, nor can anyone else in its stead; both because no one can bind another to do anything; and because one cannot know whether the child, having come to the right age, will give its a.s.sent to faith. Therefore catechism should not precede Baptism.

_On the contrary,_ Raba.n.u.s says (De Inst.i.t. Cleric. i): "Before Baptism man should be prepared by catechism, in order that the catechumen may receive the rudiments of faith."

_I answer that,_ As stated above (Q. 70, A. 1), Baptism is the Sacrament of Faith: since it is a profession of the Christian faith.

Now in order that a man receive the faith, he must be instructed therein, according to Rom. 10:14: "How shall they believe Him, of Whom they have not heard? And how shall they hear without a preacher?" And therefore it is fitting that catechism should precede Baptism. Hence when our Lord bade His disciples to baptize, He made teaching to precede Baptism, saying: "Go ye ... and teach all nations, baptizing them," etc.

Reply Obj. 1: The life of grace unto which a man is regenerated, presupposes the life of the rational nature, in which man is capable of receiving instruction.

Reply Obj. 2: Just as Mother Church, as stated above (Q. 69, A. 6, ad 3), lends children another's feet that they may come, and another's heart that they may believe, so, too, she lends them another's ears, that they may hear, and another's mind, that through others they may be taught. And therefore, as they are to be baptized, on the same grounds they are to be instructed.

Reply Obj. 3: He who answers in the child's stead: "I do believe,"

does not foretell that the child will believe when it comes to the right age, else he would say: "He will believe"; but in the child's stead he professes the Church's faith which is communicated to that child, the sacrament of which faith is bestowed on it, and to which faith he is bound by another. For there is nothing unfitting in a person being bound by another in things necessary for salvation. In like manner the sponsor, in answering for the child, promises to use his endeavors that the child may believe. This, however, would not be sufficient in the case of adults having the use of reason.

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SECOND ARTICLE [III, Q. 71, Art. 2]

Whether Exorcism Should Precede Baptism?

Objection 1: It seems that exorcism should not precede Baptism. For exorcism is ordained against energumens or those who are possessed.

But not all are such like. Therefore exorcism should not precede Baptism.

Obj. 2: Further, so long as man is a subject of sin, the devil has power over him, according to John 8:34: "Whosoever committeth sin is the servant of sin." But sin is taken away by Baptism. Therefore men should not be exorcized before Baptism.

Obj. 3: Further, Holy water was introduced in order to ward off the power of the demons. Therefore exorcism was not needed as a further remedy.