Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Secundae·Q101. The ceremonial precepts in themselves
Source context
- Theme
- rational classification and theological grounding of Old Law ceremonial precepts
Steiner
not engaged in the GA corpus
Cross-tradition
- Hebrew Temple ritual and Mosaic cultAquinas's analysis of ceremonial precepts as ordered toward divine worship and prefiguration of Christ shows cross-tradition congruence with the Mosaic understanding that ritual acts carry cosmological and covenantal significance beyond mere social regulation.
- Aristotelian teleologyAquinas's fourfold division of ceremonial precepts — sacrifices, sacred things, sacraments, observances — reflects Aristotelian teleological reasoning applied to cultic practice, grounding each category in its proximate and ultimate end.
Q101. The ceremonial precepts in themselves
Article 1
[I-II.q.101.a.1.arg.1] It would seem that the nature of the ceremonial precepts does not consist in their pertaining to the worship of God. Because, in the Old Law, the Jews were given certain precepts about abstinence from food (Leviticus 11); and about refraining from certain kinds of clothes, e.g. (Leviticus 19:19): "Thou shalt not wear a garment that is woven of two sorts"; and again (Numbers 15:38): "To make to themselves fringes in the corners of their garments." But these are not moral precepts; since they do not remain in the New Law. Nor are they judicial precepts; since they do not pertain to the pronouncing of judgment between man and man. Therefore they are ceremonial precepts. Yet they seem in no way to pertain to the worship of God. Therefore the nature of the ceremonial precepts does not consist in their pertaining to Divine worship.
[I-II.q.101.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod ratio præceptorum cæremonialium non in hoc consistat quod pertinent ad cultum Dei. In lege enim veteri dantur Judæis quædam præcepta de abstinentia ciborum, ut patet Levit., xi, et etiam de abstinendo ab aliquibus vestimentis, secundum illud Levit., xix, 19, Veste quæ ex duobus texta est, non indueris, et iterum quod præcipitur Num., xv, 38: Ut faciant sibi fimbrias per angulos palliorum. Sed hujusmodi non sunt præcepta moralia, quia non manent in nova lege; nec etiam judicialia, quia non pertinent ad judicium faciendum inter homines. Ergo sunt cæremonialia. Sed in nullo pertinere videntur ad cultum Dei. Ergo non est cæremonialium præceptorum ratio quod pertineant ad cultum Dei.
[I-II.q.101.a.1.arg.2] Further, some state that the ceremonial precepts are those which pertain to solemnities; as though they were so called from the "cerei" [candles] which are lit up on those occasions. But many other things besides solemnities pertain to the worship of God. Therefore it does not seem that the ceremonial precepts are so called from their pertaining to the Divine worship.
[I-II.q.101.a.1.arg.2] 2. Præterea, dicunt quidam quod præcepta cæremonialia dicuntur illa quæ pertinent ad solemnitates, quasi dicerentur a cereis, quæ in solemnitatibus ascenduntur. Sed multa alia sunt pertinentia ad cultum 1 Scribendum esse « cærimonia, » et non « cæremonia, » et sic « cærimonialium, » et non « cæremonialium, » juxta emendatiorem orthographiam docent critici. Sed inventur etiam cæremonia et cæremonialia a nonnullis adhibitum; et nos orthographiam servavimus, quam suo tempore secutus est D. Thomas. — Parm. Lepidum esse dicit P. Nicolaï quod aliqui a χαίρε (chere) nomen cæremonialum deducant. Lector supra videre potuit in notula quam conscripsimus quomodo nomen cæremonialum ab urbe cære derivatum est, et quomodo Dei praeter solemnitates. Ergo videtur quod legis præcepta cæremonialia non ea ratione dicantur, quia pertinent ad cultum Dei.
[I-II.q.101.a.1.arg.3] Further, some say that the ceremonial precepts are patterns, i.e. rules, of salvation: because the Greek chaire is the same as the Latin "salve." But all the precepts of the Law are rules of salvation, and not only those that pertain to the worship of God. Therefore not only those precepts which pertain to Divine worship are called ceremonial.
[I-II.q.101.a.1.arg.3] 3. Præterea, secundum quosdam præcepta cæremonialia dicuntur quasi normæ, id est regulæ, salutis, nam chere 2 in græco idem est quod « salve. » Sed omnia præcepta legis sunt regulæ salutis, et non solum illa quæ pertinent ad Dei cultum. Ergo non solum illa præcepta dicuntur cæremonialia quæ pertinent ad cultum Dei.
[I-II.q.101.a.1.arg.4] Further, Rabbi Moses says (Doct. Perplex. iii) that the ceremonial precepts are those for which there is no evident reason. But there is evident reason for many things pertaining to the worship of God; such as the observance of the Sabbath, the feasts of the Passover and of the Tabernacles, and many other things, the reason for which is set down in the Law. Therefore the ceremonial precepts are not those which pertain to the worship of God.
[I-II.q.101.a.1.arg.4] 4. Præterea, rabbi Moyses dicit, lib. Dux errant., cap. xxvii et xxviii, quod « præcepta cæremonialia » dicuntur « quorum ratio non est manifesta. » Sed multa pertinentia ad cultum Dei habent rationem manifestam, sicut sabbati observatio, et celebratio Phase 3, Scenopegiæ, et multorum aliorum, quorum ratio assignatur in lege. Ergo cæremonialia non sunt quæ pertinent ad cultum Dei.
[I-II.q.101.a.1.sc] It is written (Exodus 18:19-20): "Be thou to the people in those things that pertain to God . . . and . . . shew the people the ceremonies and the manner of worshipping."
[I-II.q.101.a.1.sc] Sed contra est quod dicitur Exod., xviii, 19: Esto populo in his quæ ad Deum pertinent...: ostendasque populo cæremonas et ritum colendi.
[I-II.q.101.a.1.co] As stated above (Question 99, Article 4), the ceremonial precepts are determinations of the moral precepts whereby man is directed to God, just as the judicial precepts are determinations of the moral precepts whereby he is directed to his neighbor. Now man is directed to God by the worship due to Him. Wherefore those precepts are properly called ceremonial, which pertain to the Divine worship. The reason for their being so called was given above (Question 99, Article 3), when we established the distinction between the ceremonial and the other precepts.
[I-II.q.101.a.1.co] Respondeo dicendum, quod, sicut supra dictum est, cæremonialia præcepta determinant præcepta moralia in ordine ad Deum, sicut judicialia determinant præcepta moralia in ordine ad proximum. Homo autem ordinatur ad Deum per debitum cultum; et ideo cæremonialia proprie dicuntur quæ ad cultum Dei pertinent. Ratio autem hujus nominis posita est supra, ubi præcepta cæremonialia ab aliis sunt distincta.
[I-II.q.101.a.1.ad.1] The Divine worship includes not only sacrifices and the like, which seem to be directed to God immediately, but also those things whereby His worshippers are duly prepared to worship Him: thus too in other matters, whatever is preparatory to the end comes under the science whose object is the end. Accordingly those precepts of the Law which regard the clothing and food of God's worshippers, and other such matters, pertain to a certain preparation of the ministers, with the view of fitting them for the Divine worship: just as those who administer to a king make use of certain special observances. Consequently such are contained under the ceremonial precepts.
[I-II.q.101.a.1.ad.1] Ad primum ergo dicendum, quod ad cultum Dei pertinent non solum sacrificia et alia hujusmodi, quæ immediate ad Deum ordinari videntur, sed etiam debita præparatio colentium Deum ad cultum ipsius; sicut etiam in aliis quæcumque sunt præparatoria ad finem, cadunt sub scientia quæ est de fine. Hujusmodi autem præcepta, quæ dantur in lege de vestibus et cibis colentium insuper nomen hujus urbis a græco χαίρε processit. Unde P. Nicolaï imitari debuisset prudentiam D. Thomæ: « nec illa expositio nominis, etc... Potest dici tamen. » seu Paschatis; « scenopegia » seu festum tabernaculorum, quod octiduo celebrabatur in mense Tisri, hoc est septimo, a Judæis; sed quando etiam festum encæniorum vocatur scenopegia, quia illi erat simile; utrumque enim celebratur magna totius populi laetitia, cum ramis, tubis et tympanis. Deum et aliis hujusmodi, pertinent ad quam-dam præparationem ipsorum ministrantium, ut sint idonei ad cultum Dei; sicut etiam specialibus observantiis aliqui utuntur qui sunt in ministerio regis: unde etiam sub præceptis cæremonialibus continentur.
[I-II.q.101.a.1.ad.2] The alleged explanation of the name does not seem very probable: especially as the Law does not contain many instances of the lighting of candles in solemnities; since, even the lamps of the Candlestick were furnished with "oil of olives," as stated in Leviticus 24:2. Nevertheless we may say that all things pertaining to the Divine worship were more carefully observed on solemn festivals: so that all ceremonial precepts may be included under the observance of solemnities.
[I-II.q.101.a.1.ad.2] Ad secundum dicendum, quod illa expositio nominis non videtur esse multum conveniens, præsertim cum non multum inveniatur in lege quod in solemnitatibus cerei accenderentur; sed in ipso etiam candelabro lucernæ cum oleo olivarum præparabantur, ut patet Lev., xxiv. Nihilominus tamen potest dici quod in solemnitatibus omnia alia quæ pertinebant ad cultum Dei, diligentius observabantur; et secundum hoc in observatione solemnitatum omnia cæremonialia includuntur.
[I-II.q.101.a.1.ad.3] Neither does this explanation of the name appear to be very much to the point, since the word "ceremony" is not Greek but Latin. We may say, however, that, since man's salvation is from God, those precepts above all seem to be rules of salvation, which direct man to God: and accordingly those which refer to Divine worship are called ceremonial precepts.
[I-II.q.101.a.1.ad.3] Ad tertium dicendum, quod nec illa expositio nominis videtur esse multum conveniens; nomen enim cæremoniæ non est græcum, sed latinum. Potest dici tamen quod cum salus hominis sit a Deo, præcipue illa præcepta videntur esse salutis regulæ quæ hominem ordinant ad Deum; et sic cæremonialia dicuntur quæ ad cultum Dei pertinent.
[I-II.q.101.a.1.ad.4] This explanation of the ceremonial precepts has a certain amount of probability: not that they are called ceremonial precisely because there is no evident reason for them; this is a kind of
consequence. For, since the precepts referring to the Divine worship must needs be figurative, as we shall state further on (2), the consequence is that the reason for them is not so very evident.
[I-II.q.101.a.1.ad.4] Ad quartum dicendum, quod illa ratio cæremonialium est quodammodo probabilis; non quia ex eo dicantur cæremonialia, quia eorum ratio non est manifesta; sed hoc est quoddam consequens; quia enim præcepta ad cultum Dei pertinentia oportet esse figuralia, ut infra dicetur, inde est quod eorum ratio non est adeo manifesta.
Article 3
[I-II.q.101.a.3.arg.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 (1,2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Corinthians 8:6). Therefore there should not have been many ceremonial precepts.
[I-II.q.101.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod non debuerint esse multa cæremonialia præcepta. Ea enim quæ sunt ad finem, debent esse fini proportionata. Sed cæremonialia præcepta, sicut dictum est, ordinantur ad cultum Dei, et in figuram Christi. Est autem unus Deus, a quo omnia, et unus Dominus Jesus Christus, per quem omnia, ut dicitur I Corinth., vIII, 6. Ergo cæremonialia non debuerunt multiplicari.
[I-II.q.101.a.3.arg.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 God, 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.
[I-II.q.101.a.3.arg.2] 2. Præterea, multitudo cæremonialium præceptorum transgressionis erat occasio secundum illud quod dicit Petrus, Act., xv, 10: Quid tentatis Deum, imponere jugum super cervices discipulorum, quod neque nos neque patres nostri* portare potuimus? Sed transgressio divinorum præceptorum contra-riatur humanæ saluti. Cum igitur lex omnis debeat saluti congruere hominum, ut Isidorus dicit lib. V Etym., cap. III, col. 199, t. 3, videtur quod non debuerint multa præcepta cæremonialia dari.
[I-II.q.101.a.3.arg.3] Further, the ceremonial precepts referred to the outward and bodily worship of God, as stated above (Article 2). But the Law should have lessened this bodily worship: since it directed men to Christ, Who taught them to worship God "in spirit and in truth," as stated in John 4:23. Therefore there should not have been many ceremonial precepts.
[I-II.q.101.a.3.arg.3] 3. Præterea, præcepta cæremonialia pertineant ad cultum Dei exteriorem et corporalem, ut dictum est. Sed hujusmodi cultum corporalem lex debebat diminuere, quia ordinabat ad Christum, qui docuit homines Deum colere in spiritu et veritate, ut habetur Joan., iv. Non ergo debuerunt multa præcepta cæremonialia dari.
[I-II.q.101.a.3.sc] (Hosea 8:12): "I shall write to them [Vulgate: '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-II.q.101.a.3.sc] Sed contra est quod dicitur Oseæ, viii, 42: Scribam ei multiplices leges meas; et Job, xi, 6: Ut ostenderet tibi secreta sapientæ, quod multiplex sit* lex ejus.
[I-II.q.101.a.3.co] As stated above (Question 96, Article 1), every law is given to a people. Now a people contains two kinds of men: some, prone to evil, who have to be coerced by the precepts of the law, as stated above (Question 95, Article 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 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 prone to idolatry; wherefore it was necessary to recall them by means of ceremonial precepts from the worship of idols to the worship of God. 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 God 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.
[I-II.q.101.a.3.co] Respondeo dicendum, quod, sicut supra dictum est, omnis lex alicui populo datur. In populo autem duo genera hominum continentur: quidam proni ad malum, qui sunt per praecepta legis coercendi, ut supra dictum est; quidam habentes inclinationem ad bonum vel ex natura, vel ex consuetudine, vel magis ex gratia, et tales sunt per legis praeceptum instruendi, et in melius promovendi. Quantum igitur ad utrumque genus hominum, expediebat praecepta cæremonialia in veteri lege multiplicari. Erant enim in illo populo aliqui ad idololatriam proni, et ideo necesse erat ut ab idololatriæ cultu per praecepta cæremonialia revocarentur ad cultum Dei. Et quia multipliciter homines idololatriæ deserviebant, oportebat e contra-rio multa institui ad singula reprimenda; et iterum multa talibus imponi, ut quasi one-ratis ex his quæ ad cultum Dei impenderent, non vacaret idololatriæ deservire. Ex parte vero eorum qui erant proni ad bonum, etiam necessaria fuit multiplicatio cæremonialium praeceptorum: tum quia per hoc diversimode mens eorum referebatur in Deum, et magis assidue; tum etiam quia mysterium Christi, quod per hujusmodi cæremonialia figurabatur, multiplices utilitates attulit mundo; et multa circa ipsum consideranda erant, quæ oportuit per diversa cæremonialia figurari.
[I-II.q.101.a.3.ad.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 surpassing excellence; and for subjugating men's minds to God. Hence the Apostle says (Hebrews 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.
[I-II.q.101.a.3.ad.1] Ad primum ergo dicendum, quod, quando id quod ordinatur ad finem est sufficiens ad ducendum in finem, tunc sufficit unum ad unum finem; sicut una medicina sufficit si sit efficax, quando ad sanitatem inducendam, et tunc non oportet multiplicari medicinas. Sed propter debilitatem et imperfectionem ejus quod est ad finem, oportet e multiplicari; sicut multa adhibentur re-media infirmo, quando unum non sufficit ad sanandum. Cæremoniæ autem veteris legis invalidæ et imperfectæ erant ad repræsentandum Christi mysterium, quod est super-excellens, et ad subjugandum mentes hominum Deo; unde Apostolus dicit ad Hebr., vii, 18: Reprobatio fit praecedentis mandati; al.: « etiam. » Idem ac Maimonides, quidquid P. Nicolaï dipropter infirmitatem et inutilitatem: nihil enim ad perfectum adduxit lex. Et ideo oportuit hujusmodi cæremonialias multiplicari.
[I-II.q.101.a.3.ad.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 God from giving them many ceremonial precepts.
[I-II.q.101.a.3.ad.2] Ad secundum dicendum, quod sapientis legislatoris est minores transgressiones permittere, ut majores caveantur. Et ideo, ut caveretur transgressio idololatriæ et superbiæ, quæ in Judæorum cordibus nasceretur, si omnia praecepta legis implerent, non propter hoc praetermisit Deus multa cæremonialia praecepta tradere, quia de facili sumebant ex hoc transgrediendi occasionem.
[I-II.q.101.a.3.ad.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 God so much as to allow men to fall away into the worship of idols.
[I-II.q.101.a.3.ad.3] Ad tertium dicendum, quod vetus lex in multis diminuit corporalem cultum; propter quod statuit quod non in omni loco sacrificia offerrentur, neque a quibuslibet; et multa hujusmodi statuit ad diminutionem exterioris cultus, sicut etiam rabbi Moyses Ægyptius dicit. Oportebat tamen non ita attenuare corporalem cultum Dei, ut homiines ad cultum dæmonum declinarent.
Article 4
[I-II.q.101.a.4.arg.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 God" (Ephesians 5:2). Therefore none but the sacrifices were ceremonies.
[I-II.q.101.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod cæremoniæ veteris legis inconvenienter dividantur in sacrificia, sacramenta, sacra et observantias. Cæremoniæ enim veteris legis figurabant Christum. Sed hoc solum fiebat per sacrificia, per quæ figurabatur sacrificium quo Christus tradidit semetipsum oblationem et hostiam Deo, ut dicitur ad Ephes., v, 2. Ergo sola sacrificia erant cæremonialia.
[I-II.q.101.a.4.arg.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."
[I-II.q.101.a.4.arg.2] 2. Præterea, vetus lex ordinabatur ad novam. Sed in nova lege ipsum sacrificium est sacramentum altaris. Ergo in veteri lege non debuerunt distingui sacramenta contra sacrificia.
[I-II.q.101.a.4.arg.3] Further, a "sacred thing" is something dedicated to God: in which sense the tabernacle and its vessels were said to be consecrated. But all the ceremonial precepts were ordained to the worship of God, as stated above (Article 1). Therefore all ceremonies were sacred things. Therefore "sacred things" should not be taken as a part of the ceremonies.
[I-II.q.101.a.4.arg.3] 3. Præterea, sacrum dicitur quod est Deo dicatum: secundum quem modum tabernacat; Maimonides enim vocatur Ægyptius quia sub finem suæ vitæ secessit in Ægyptum. culum et vasa ejus sanctificari $^1$ dicebantur. Sed omnia cæremonialia erant ordinata ad cultum Dei, ut dictum est. Ergo cæremonialia omnia sacra erant. Non ergo una pars cæremonialium debet sacra nominari.
[I-II.q.101.a.4.arg.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 (Deuteronomy 8:11): "Observe [Douay: 'Take heed'] and beware lest at any time thou forget the Lord thy God, and neglect His commandments and judgments and ceremonies." Therefore the "observances" should not be considered as a part of the ceremonies.
[I-II.q.101.a.4.arg.4] 4. Præterea, observantiæ ab observando dicuntur. Sed omnia præcepta legis observari debebant; dicitur enim Deut., vvii, 11: Observa et cave ne quando obliviscaris Domini Dei tui, et negligas mandata ejus, atque judicia, et cæremonias. Non ergo observantiæ debent poni una pars cæremonialium.
[I-II.q.101.a.4.arg.5] Further, the solemn festivals are reckoned as part of the ceremonial: since they were a shadow of things to come (Colossians 2:16-17): and the same may be said of the oblations and gifts, as appears from the words of the Apostle (Hebrews 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.
[I-II.q.101.a.4.arg.5] 5. Præterea, solemnitates inter cæremonialia computantur, cum sint in umbram futuri, ut patet ad Coloss., ii; similiter etiam oblationes et munera, ut patet per Apostolum ad Hebr., ix; quæ tamen sub nullo horum contineri videntur. Ergo inconveniens est prædicta distinctio cæremonialium.
[I-II.q.101.a.4.sc] In the Old Law each of the above is called a ceremony. For the sacrifices are called ceremonies (Numbers 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 (Leviticus 7:35): "This is the anointing of Aaron and his sons in the ceremonies." Of sacred things also it is written (Exodus 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 (1 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-II.q.101.a.4.sc] Sed contra est quod in veteri lege singula prædicta cæremoniæ vocantur. Sacrificia enim dicuntur cæremoniæ, Num., xv, 24: Offeret vitulum et sacrificium ejus, ac liba, ut cæremoniæ postulant. De sacramento etiam ordinis dicitur Lev., vii, 35: Hæc est unctio Aaron et filiorum ejus in cæremoniis. De sacris etiam dicitur Exod., xxxviii, 21: Hæc sunt instrumenta tabernaculi testimonii in cæremoniis Levitarum. De observantiis etiam dicitur III Reg., ix, 6: Si aversi fueritis non sequentes me, nec observantes* cæremonias quas proposui vobis.
[I-II.q.101.a.4.co] As stated above (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 God. 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 God: and to this pertain the "observances," for instance, in matters of food, clothing, and so forth.
[I-II.q.101.a.4.co] Respondeo dicendum, quod, sicut supra dictum est, cæremonialia præcepta ordinantur ad cultum Dei. In quo quidem cultu considerari possunt et ipse cultus, et colentes, et instrumenta colendi. Ipse autem cultus specialiter consistit in sacrificiis, quæ in Dei reverentiam offeruntur. Instrumenta autem colendi pertinent ad sacra, sicut est tabernaculum, et vasa, et alia hujusmodi. Ex parte autem colentium duo possunt considerari: scilicet eorum institutio ad cultum divinum, quod fit per quamdam consecrationem vel populi, vel ministrorum; et ad hoc pertinent sacramenta; et iterum eorum singularis conversatio, per quam distinguuntur ab his qui Deum non colunt; et ad hoc pertinent observantiæ, puta in cibis, et vestimentis et aliis hujusmodi.
[I-II.q.101.a.4.ad.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 God. Wherefore just as their sacrifices signified Christ the victim, so too their 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.
[I-II.q.101.a.4.ad.1] Ad primum ergo dicendum, quod sacrificia offerri oportebat et in aliquibus locis et per aliquos homines; et totum hoc ad cultum Dei pertinet. Unde sicut per sacrificia significatur Christus immolatus, ita etiam per sacramenta et sacra illorum figurabantur sacramenta et sacra novæ legis; et per eorum observantias figurabatur conversatio populi novæ legis, quæ omnia ad Christum pertinent.
[I-II.q.101.a.4.ad.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" (Hebrews 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.
[I-II.q.101.a.4.ad.2] Ad secundum dicendum, quod sacrificium novæ legis, id est, Eucharistia, continet ipsum Christum, qui est sanctificationis auctor. Sanctificavit enim per suum sanguinem populum, ut dicitur ad Hebr., ult., 12. Et ideo hoc sacrificium etiam sacramentum est. Sed sacrificia $^2$ veteris legis non continebant Christum, sed ipsum figurabant; et ideo non dicuntur sacramenta. Sed ad hoc designandum seorsum erant quædam sacramenta in veteri lege, quæ erant figuræ futuræ consecrationis; quamvis etiam qui busdam consecrationibus quædam sacrificia adjungerentur.
[I-II.q.101.a.4.ad.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.
[I-II.q.101.a.4.ad.3] Ad tertium dicendum, quod etiam sacrificia et sacramenta erant sacra $^3$; sed quædam erant quæ erant sacra, utpote ad cultum Dei dicata, nec tamen erant sacrificia nec sacramenta; et ideo retinebant sibi commune nomen sacrorum.
[I-II.q.101.a.4.ad.4] Those things which pertained to the mode of life of the people who worshipped God, 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 God, 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 God.
[I-II.q.101.a.4.ad.4] Ad quartum dicendum, quod ea quæ pertinebant ad conversationem populi Deum colentis, retinebant sibi commune nomen observantiarum, inquantum a præmissis deficiebant. Non enim dicebantur sacra, quia non habebant immediatum respectum ad cultum Dei, sicut tabernaculum et vasa ejus; sed per quamdam consequentiam erant cæremonialia, inquantum pertinebant ad quamdam idoneitatem populi colentis Deum.
[I-II.q.101.a.4.ad.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 (Hebrews 5:1): "Every high-priest taken from among men, is ordained for men in things that appertain to God, that he may offer up gifts and sacrifices."
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[I-II.q.101.a.4.ad.5] Ad quintum dicendum, quod sicut sacrificia offerrebantur in determinato loco, ita etiam offerrebantur in determinatis temporibus. Unde etiam solemnitates inter sacra computari videntur. Oblationes autem et munera computantur cum sacrificiis, quia Deo offerebantur. Unde Apostolus dicit ad $^1$ — $^2$ — $^3$ Ita cod. Alcan., cui concinit Tarrac., ex quo Garcia et edit. Patav. an. 1712, ubi tantum, « sed quædam erant sacra. » Edit. Rom.: « Quod sacra aut sacrificia, et sacramenta erant » Nicolaï: « Quod etiam sacrificia et sacramenta erant; sed quædam erant sacra. » Edit. Patav. an. 1698: « Quod sacrificia et sacramenta erant sacra, sed quædam erant sacra, » etc. QUÆST. CI, ART. IV, ET QUÆST. CII, ART. I. Hebr., v, 1: Omnis pontifex ex hominibus assumptus pro hominibus constituitur in his quæ sunt ad Deum, ut offerat dona et sacrificia pro peccatis.
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