Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Tertia Pars·Q37. Christ's circumcision, and of the other legal observances accomplished in regard to the child Christ
Source context
- Theme
- Christ's circumcision and fulfillment of Mosaic legal observances in infancy
Steiner
not engaged in the GA corpus
Cross-tradition
- Jewish covenantal law (brit milah)Circumcision on the eighth day enacts entry into the Abrahamic covenant; Aquinas treats Christ's submission to this rite as a deliberate assumption of the obligations of Mosaic law, marking cross-tradition congruence between covenantal initiation and the theological category of fulfillment-from-within.
- Pauline typology (Galatians / Romans)Paul's argument that circumcision is superseded by baptism as the seal of the new covenant provides the doctrinal backdrop Aquinas presupposes; the chapter's logic depends on the structural distinction between preparatory sign and inaugurated reality.
Q37. Christ's circumcision, and of the other legal observances accomplished in regard to the child Christ
Article 1
[III.q.37.a.1.arg.1] It would seem that Christ should not have been circumcised. For on the advent of the reality, the figure ceases. But circumcision was prescribed to Abraham as a sign of the covenant concerning his posterity, as may be seen from Genesis 17. Now this covenant was fulfilled in Christ's birth. Therefore circumcision should have ceased at once.
[III.q.37.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod non debeant plures ordines distingui. Quanto enim aliqua virtus est major, tanto minus est multiplicata. Sed hoc sacramentum est dignius aliis sacramentis, in quantum constituit suscipientes in aliquo gradu super alios. Cum ergo alia sacramenta non distinguantur in plura, quæ recipiant prædicationem totius, nec hoc sacramentum debet in plures ordines distingui.
[III.q.37.a.1.arg.2] Further, "every action of Christ is a lesson to us" [Innoc. III, Serm. xxii de Temp.; wherefore it is written (John 3:15): "I have given you an example, that as I have done to you, so you do also." But we ought not to be circumcised; according to Galatians 5:2: "If you be circumcised, Christ shall profit you nothing." Therefore it seems that neither should Christ have been circumcised.
[III.q.37.a.1.arg.2] 2. Præterea, si dividitur, aut est divisio totius in partes integrales, aut in partes subjectivas. Non autem in partes integrales, quia sic non reciperent prædicationem totius. Ergo est dividitur in partes subjectivas. Sed partes subjectivæ recipiunt in plurali prædicationem generis remoti, sicut generis proximi, sicut homo et asinus sunt plura animalia, et plura corpora animata. Ergo et sacerdotium et diaconatus sicut sunt plures ordines, ita sunt plura sacramenta: cum sacramentum sit quasi genus ad ordines.
[III.q.37.a.1.arg.3] Further, circumcision was prescribed as a remedy of original sin. But Christ did not contract original sin, as stated above (14, 3; 15, 1). Therefore Christ should not have been circumcised.
[III.q.37.a.1.arg.3] 3. Præterea, secundum Philosophum in VIII Ethic., cap. x, «regimen in quo unus tantum principatur, est nobilius regimen communitatis quam aristocratia, qua diversi in diversis officiis constituentur.» Sed regimen Ecclesiæ debet esse nobilissimum. Ergo non deberet esse in Ecclesia distinctio ordinum ad diversos actus, sed tota potestas deberet apud unum residere; et sic deberet esse tantum unus ordo.
[III.q.37.a.1.sc] It is written (Luke 2:21): "After eight days were accomplished, that the child should be circumcised."
[III.q.37.a.1.sc] Sed contra, Ecclesia est corpus Christi mysticum simile corpori naturali, secundum Apostolum, Rom., xii, I Cor., xii, Ephes., i, et Coloss., i. Sed in corpore naturali sunt diversa membrrorum officia. Ergo et in Ecclesia debent esse diversi ordines. Præterea, ministerium novi Testamenti est dignius quam veteris, ut patet II Corinth., iii. Sed in veteri Testamento non solum sacerdotes, sed etiam ministri eorum Levitæ sanctificabantur. Ergo et in novo Testamento debent consecrari per ordinis sacramentum non solum sacerdotes, sed ministri eorum: et ita oportet quod sint plures ordines.
[III.q.37.a.1.co] For several reasons Christ ought to have been circumcised. First, in order to prove the reality of His human nature, in contradiction to the Manicheans, who said that He had an imaginary body: and in contradiction to Apollinarius, who said that Christ's body was consubstantial with His Godhead; and in contradiction to Valentine, who said that Christ brought His body from heaven. Secondly, in order to show His approval of circumcision, which God had instituted of old. Thirdly, in order to prove that He was descended from Abraham, who had received the commandment of circumcision as a sign of his faith in Him. Fourthly, in order to take away from the Jews an excuse for not receiving Him, if He were uncircumcised. Fifthly, "in order by His example to exhort us to be obedient" [Bede, Hom. x in Evang.]. Wherefore He was circumcised on the eighth day according to the prescription of the Law (Leviticus 12:3). Sixthly, "that He who had come in the likeness of sinful flesh might not reject the remedy whereby sinful flesh was wont to be healed." Seventhly, that by taking on Himself the burden of the Law, He might set others free therefrom, according to Galatians 4:4-5: "God sent His Son . . . made under the Law, that He might redeem them who were under the Law."
[III.q.37.a.1.co] Respondeo dicendum, quod ordinum multitudo est inducta in Ecclesia propter tria: primo quidem propter Dei sapientiam commendandam, quæ in distinctione reum ordinata maxime relucet tam in naturalibus quam in spiritualibus: quod significatur in hoc quod regina Saba videns ordinem ministrantium Salomoni, non habebat ultra spiritum, III Reg., x, 4, deficiens in admiratione sapientia illius. Secundo ad subveniendum humanæ infirmitati, quia per unum non poterant omnia quæ ad divina mysteria pertinebant, expleri, sine magno gravamine: et ideo distinguuntur ordines diversi ad diversa officia: et hoc patet per hoc quod Dominus, Num., xi, dedit Moysi septuaginta senes populi in adjutorium. Tertio ut via proficiendi hominibus amplior detur, dum plures in diversis officiis distribuuntur, ut omnes sint Dei cooperatores; quo « nihil est divinius, » ut Dionysius dicit, cap. iii Eccles. hierarch., col. 424, t. 1.
[III.q.37.a.1.ad.1] Circumcision by the removal of the piece of skin in the member of generation, signified "the passing away of the old generation" [Athanasius, De Sabb. et Circumcis.]: from the decrepitude of which we are freed by Christ's Passion. Consequently this figure was not completely fulfilled in Christ's birth, but in His Passion, until which time the circumcision retained its virtue and status. Therefore it behooved Christ to be circumcised as a son of Abraham before His Passion.
[III.q.37.a.1.ad.1] Ad primum ergo dicendum, quod alia sacramenta dantur ad effectus aliquos percipiendos; sed hoc sacramentum datur principaliter ad actus aliquos agendos. Et ideo secundum diversitatem actuum oportet quod ordinis sacramentum distinguatur, sicut potentiæ distinguuntur per actus.
[III.q.37.a.1.ad.2] Christ submitted to circumcision while it was yet of obligation. And thus His action in this should be imitated by us, in fulfilling those things which are of obligation in our own time. Because "there is a time and opportunity for every business" (Ecclesiastes 8:6).
Moreover, according to Origen (Hom. xiv in Luc.), "as we died when He died, and rose again when Christ rose from the dead, so were we circumcised spiritually through Christ: wherefore we need no carnal circumcision." And this is what the Apostle says (Colossians 2:11): "In whom," [i.e. Christ] "you are circumcised with circumcision not made by hand in despoiling of the body of the flesh, but in the circumcision of" our Lord Jesus "Christ."
[III.q.37.a.1.ad.2] Ad secundum dicendum, quod divisio non est totius integralis in suas partes, neque totius universalis, sed totius potestativi: cujus hæc est natura, quod totum secundum completam rationem est in uno, in aliis autem est aliqua participatio ipsius. Et ita est hic: tota enim plenitudino sacramenti hujus est in uno ordine, scilicet sacerdotio, sed in aliis est quædam participatio ordinis. Et hoc significatum est in hoc quod Dominus dixit Num., xi, 17, Moysi: Auferam de spiritu tuo, tradamque eis, ut sustineant tecum onus populi. Et ideo omnes ordines sunt unum sacramentum.
[III.q.37.a.1.ad.3] As Christ voluntarily took upon Himself our death, which is the effect of sin, whereas He had no sin Himself, in order to deliver us from death, and to make us to die spiritually unto sin, so also He took upon Himself circumcision, which was a remedy against original sin, whereas He contracted no original sin, in order to deliver us from the yoke of the Law, and to accomplish a spiritual circumcision in us--in order, that is to say, that, by taking upon Himself the shadow, He might accomplish the reality.
[III.q.37.a.1.ad.3] Ad tertium dicendum, quod in regno quamvis tota potestatis plenitudo resideat penes regem, non tamen excluduntur ministrorum potestates, quæ sunt participationes quædam regiæ potestatis. Et similiter est in ordine. In aristocratia autem apud nullum residet plenitudino potestatis, sed apud omnes.
Article 2
[III.q.37.a.2.arg.1] It would seem that an unsuitable name was given to Christ. For the Gospel reality should correspond to the prophetic foretelling. But the prophets foretold another name for Christ: for it is written (Isaiah 7:14): "Behold a virgin shall conceive and bear a son, and His name shall be called Emmanuel"; and (Isaiah 8:3): "Call His name, Hasten to take away the spoils; Make haste to take away the prey"; and (Isaiah 9:6): "His name shall be called Wonderful, Counselor God the Mighty, the Father of the world to come, the Prince of Peace"; and (Zechariah 6:12): "Behold a Man, the Orient is His name." Thus it was unsuitable that His name should be called Jesus.
[III.q.37.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod non sint septem ordines. Ordines enim Ecclesiae ordinantur ad actus hierarchicos. Sed tres tantum sunt actus hierarchici, scilicet « purgare, illuminare et perficere, » secundum quod Dionysius distinguuit tres ordines in v cap. Eccles. hierarch., §3, col. 503, t. 1. Ergo non sunt septem.
[III.q.37.a.2.arg.2] Further, it is written (Isaiah 62:2): "Thou shalt be called by a new name, which the mouth of the Lord hath named [Vulgate: 'shall name']." But the name Jesus is not a new name, but was given to several in the Old Testament: as may be seen in the genealogy of Christ (Luke 3:29), "Therefore it seems that it was unfitting for His name to be called Jesus."
[III.q.37.a.2.arg.2] 2. Præterea, omnia sacramenta habent efficaciam et auctoritatem ex institutione Christi, vel saltem apostolorum ejus. Sed in doctrina Christi et apostolorum non fit mentio nisi de presbyteris et diaconis. Ergo videtur quod non sint alii ordines.
[III.q.37.a.2.arg.3] Further, the name Jesus signifies "salvation"; as is clear from Matthew 1:21: "She shall bring forth a son, and thou shalt call His name Jesus. For He shall save His people from their sins." But salvation through Christ was accomplished not only in the circumcision, but also in uncircumcision, as is declared by the Apostle (Romans 4:11-12). Therefore this name was not suitably given to Christ at His circumcision.
[III.q.37.a.2.arg.3] 3. Præterea, per sacramentum ordinis constituitur aliquis dispensator aliorum sacramentorum. Sed alia sacramenta sunt sex. Ergo debent esse tantum sex ordines. 4. Sed contra, videtur quod debeant esse plures, quia quanto aliqua virtus est altior, tanto est minus multiplicabilis. Sed potestas hierarchica est altiori modo in angelis quam in nobis, ut Dionysius dicit cap. i Eccles. hierar., §2, col. 374, t. 1. Cum ergo in hierarchia angelica sint novem ordines, totidem deberent esse in Ecclesia, vel plures.
[III.q.37.a.2.sc] is the authority of Scripture, in which it is written (Luke 2:21): "After eight days were accomplished, that the child should be circumcised, His name was called Jesus."
[III.q.37.a.2.co] A name should answer to the nature of a thing. This is clear in the names of genera and species, as stated Metaph. iv: "Since a name is but an expression of the definition" which designates a thing's proper nature.
Now, the names of individual men are always taken from some property of the men to whom they are given. Either in regard to time; thus men are named after the Saints on whose feasts they are born: or in respect of some blood relation; thus a son is named after his father or some other relation; and thus the kinsfolk of John the Baptist wished to call him "by his father's name Zachary," not by the name John, because "there" was "none of" his "kindred that" was "called by this name," as related Luke 1:59-61. Or, again, from some occurrence; thus Joseph "called the name of" the "first-born Manasses, saying: God hath made me to forget all my labors" (Genesis 41:51). Or, again, from some quality of the person who receives the name; thus it is written (Genesis 25:25) that "he that came forth first was red and hairy like a skin; and his name was called Esau," which is interpreted "red."
But names given to men by God always signify some gratuitous gift bestowed on them by Him; thus it was said to Abraham (Genesis 17:5): "Thou shalt be called Abraham; because I have made thee a father of many nations": and it was said to Peter (Matthew 16:18): "Thou art Peter, and upon this rock I will build My Church." Since, therefore, this prerogative of grace was bestowed on the Man Christ that through Him all men might be saved, therefore He was becomingly named Jesus, i.e. Saviour: the angel having foretold this name not only to His Mother, but also to Joseph, who was to be his foster-father.
[III.q.37.a.2.co] Respondeo dicendum, quod quidam sufficientiam ordinum assumunt per quamdam adaptationem ad gratias gratis datas, de quibus habetur I Corinth., x11. Dicunt enim quod sermo sapientiæ competit episcopo, quia ipse aliorum ordinator est, quod ad sapientiam pertinet; sermo scientiæ sacerdoti, quia debet habere clavem scientiæ; fides diacono qui prædicat Evangelium; opera virtutum subdiacono qui se ad opera perfectionis extendit per votum continentiæ; interpretatio sermonum acolytho, quod significatur in lumine quod defert; gratia sanitatum, exorcistæ; genera linguarum psalmistæ; prophetia lectori, discretio spirituum ostiario, qui quosdam repellit et quosdam admittit. Sed hoc nihil est, quia gratia gratis datæ non dantur eidem, sicut ordines dantur eidem. Dicitur enim I Cor., x11, 4: Divisiones gratiarum sunt. Et iterum ponuntur quædam quæ ordines non sunt, scilicet episcopatus et psalmistatus. Et ideo alii assignant secundum quamdam assimilationem ad cælestem hierarchiam; in qua ordines distinguuntur secundum « purgationem, illuminationem, et perfectionem. » Dicunt enim quod ostiarius purgat exterius, segregando bonos a malis etiam corporaliter; interius vero acolythus, quia per lumen quod portat, significat se interiores tenebras pellere; et utroque modo exorcista, quia diabolum expellit, quem utroque modo perturbat: sed « illuminatio » quæ fit per doctrinam, quantum ad doctrinam propheticam fit per lectores, quantum ad apostolicam, fit per subdiaconos, quantum ad evangelicam, per diaconos fit; sed « perfectio » communis, utpote quæ est pœnitentiæ, et baptismi, et hujusmodi, fit per sacerdotem; excellens vero per episcopum, ut consecratio sacerdotum et virginum; sed excellentissima per summum Pontificem, in quo est plenitudo auctoritatis. Sed hoc nihil est; tum quia ordines cælestis hierarchiae non distinguuntur per prædictas actiones hierarchicas, cum quælibet cuilibet ordinum conveniat: tum quia secundum Dionysium, cap. v Eccles. hierarch., §6, col. 506, t. 4, solis episcopis convenit perficere, illuminare autem sacerdotibus, purgare autem ministris omnibus. Et ideo alii appropriant ordines septem donis; ut sacerdotio respondeat donum sapientiæ, quæ non pane vitæ et intellectus cibat, sicut sacerdos non pane cælesti reficit; sed timor ostiario, quia nos separat a malis, et sic intermedii ordines respondent mediis donis. Sed hoc iterum nihil est, quia in quolibet ordinum septiformis gratia datur. Et ideo aliter dicendum, quod ordinis sacramentum ad sacramentum eucharistiae ordinatur, quod est sacramentum sacramentorum, ut Dionysius dicit, cap. III Eccles. hierarch., §1, col 423, t. 1. Sicut enim templum et altare et vasa et vestes, ita et ministri, qui ad eucharistiam ordinantur, consecratione indigent; et hæc consecratio est ordinis sacramentum. Et ideo distinctio ordinum est accipienda secundum relationem ad eucharistiam: quia potestas ordinis aut est ad consecrationem ipsius eucharistiae, aut ad aliquod ministerium ordinatum ad hoc sacramentum eucharistiae. Si primo modo, sic est ordo sacerdotum: et ideo cum ordinantur, accipiunt calicem cum vino, et patenam cum pane, accipientes potestatem conficiendi corpus et sanguinem Christi. Cooperatio autem ministrorum est vel in ordine ad ipsum sacramentum, vel in ordine ad suscipientes. Si primo modo, sic tripliciter. Primo enim est ministerium, quo minister cooperatur sacerdoti in ipso sacramento quantum ad dispensationem, sed non quantum ad consecrationem, quam solus sacerdos facit: et hoc pertinet ad diaconum. Unde in Littera, IV, dist. xxiv, dicitur quod ad diaconum pertinet ministrare sacerdotibus in omnibus quæ aguntur in sacramentis Christi unde et ipse Christi sanguinem dispensat. Secundo est ministerium ordinatum ad materiam sacramenti ordinandum in sacris vasis ipsius sacramenti: et hoc pertinet ad subdiaconos: unde dicitur in Littera, ibid., quod vasa corporis et sanguinis Domini portant, et oblationem in altari ponunt: et ideo accipiunt calicem de manu episcopi, sed vacuum, cum ordinantur. Tertio est ministerium ordinatum ad præsentandum materiam sacramenti: et hoc competit acolytho. Ipse enim, ut in Littera, ibid., dicitur, urceolum cum vino et aqua præparat: unde accipit urceolum vacuum. Sed ministerium ad præparationem recipientium ordinatum non potest esse nisi super immundos; quia qui mundi sunt, jam sunt ad sacramenta percipiendaidonei. Triplex autem est genus immundorum, secundum Dionysium, III Eccl. hier., § 6, col. 431, t. 1. Quidam enim sunt omnino infideles credere nolentes; et hi totaliter etiam a visione divinorum et coetu fidelium arcendi sunt: et hoc pertinet ad ostiarios. Quidam autem sunt volentes credere, sed nondum instructi, scilicet catechumeni; et ad horum instructionem ordinatur ordo lectorum: et ideo prima rudimenta doctrinæ fidei, scilicet vetus Testamentum eis legendum committitur. Quidam vero sunt fideles, instructi, sed impedimentum habentes ex dæmonis potestate, scilicet energumeni; et ad hoc ministerium est ordo exorcistarum. Et sic patet ratio et numeri et gradus ordinum.
[III.q.37.a.2.ad.1] All these names in some way mean the same as Jesus, which means "salvation." For the name "Emmanuel, which being interpreted is 'God with us,'" designates the cause of salvation, which is the union of the Divine and human natures in the Person of the Son of God, the result of which union was that "God is with us."
When it was said, "Call his name, Hasten to take away," etc., these words indicate from what He saved us, viz. from the devil, whose spoils He took away, according to Colossians 2:15: "Despoiling the principalities and powers, He hath exposed them confidently."
When it was said, "His name shall be called Wonderful," etc., the way and term of our salvation are pointed out: inasmuch as "by the wonderful counsel and might of the Godhead we are brought to the inheritance of the life to come," in which the children of God will enjoy "perfect peace" under "God their Prince."
When it was said, "Behold a Man, the Orient is His name," reference is made to the same, as in the first, viz. to the mystery of the Incarnation, by reason of which "to the righteous a light is risen up in darkness" (Psalm 111:4).
[III.q.37.a.2.ad.1] Ad primum ergo dicendum, quod Dionysius loquitur de ordinibus, non secundum quod sunt sacramenta, sed secundum quod ad hierarchicas actiones ordinantur. Et ideo secundum actiones illas tres ordines distinguit: quorum primus habet omnes tres, scilicet episcopus; secundus habet duas, scilicet sacerdos; sed tertius habet unam, scilicet purgare, scilicet ipse diaconus, qui minister dicitur: et sub hoc omnes inferiores ordines comprehenduntur. Sed ordines habent quod sint sacramenta ex relatione ad maximum sacramentorum: et ideo secundum hoc debet numerus ordinum accipi.
[III.q.37.a.2.ad.2] The name Jesus could be suitable for some other reason to those who lived before Christ--for instance, because they were saviours in a particular and temporal sense. But in the sense of spiritual and universal salvation, this name is proper to Christ, and thus it is called a "new" name.
[III.q.37.a.2.ad.2] Ad secundum dicendum, quod in primitiva Ecclesia, propter paucitatem ministrorum omnia inferiora ministeria diaconis committebantur, ut patet per Dionysium, III cap. Eccles. hierarch., § 2, col. 426, t. 1, ubi dicit: « Ministrorum alii stant ad portas templi clausas; alii aliud proprii ordinis operantur; alii autem sacerdotibus proponunt super altare sacrum panem et benedictionis calicem. » Nihilominus erant omnes prædictæ potestates, sed implicite, in una diaconi potestate. Sed postea ampliatus est cultus divinus et Ecclesia quod implicite habebat in uno ordine, explicite tradidit in diversis. Et secundum hoc dicit Magister in Littera, quod Ecclesia alias ordines sibi instituit.
[III.q.37.a.2.ad.3] As is related Genesis 17, Abraham received from God and at the same time both his name and the commandment of circumcision. For this reason it was customary among the Jews to name children on the very day of circumcision, as though before being circumcised they had not as yet perfect existence: just as now also children receive their names in Baptism. Wherefore on Proverbs 4:3, "I was my father's son, tender, and as an only son in the sight of my mother," the gloss says: "Why does Solomon call himself an only son in the sight of his mother, when Scripture testifies that he had an elder brother of the same mother, unless it be that the latter died unnamed soon after birth?" Therefore it was that Christ received His name at the time of His circumcision.
[III.q.37.a.2.ad.3] Ad tertium dicendum, quod ordines principaliter ad sacramentum Eucharistiae, ad alia autem per consequens: quia etiam alia sacramenta ab eo quod in hoc sacramento continetur derivantur. Unde non oportet quod distinguantur ordines secundum sacramenta.
Article 3
[III.q.37.a.3.arg.1] It would seem that Christ was unbecomingly presented in the Temple. For it is written (Exodus 13:2): "Sanctify unto Me every first-born that openeth the womb among the children of Israel." But Christ came forth from the closed womb of the Virgin; and thus He did not open His Mother's womb. Therefore Christ was not bound by this law to be presented in the Temple.
[III.q.37.a.3.arg.1] Ad tertium sic proceditur. 4. Videtur quod ordines non debeant distingui per sacros et non sacros. Omnes enim ordines sacramenta quædam sunt. Sed omnia sacramenta sunt sacra. Ergo omnes ordines sunt sacri.
[III.q.37.a.3.arg.2] Further, that which is always in one's presence cannot be presented to one. But Christ's humanity was always in God's presence in the highest degree, as being always united to Him in unity of person. Therefore there was no need for Him to be presented to the Lord.
[III.q.37.a.3.arg.2] 2. Præterea, secundum ordines Ecclesiæ non deputatur aliquis nisi ad divina officia. Sed omnia talia sunt sacra. Ergo et omnes ordines sunt sacri.
[III.q.37.a.3.arg.3] Further, Christ is the principal victim, to whom all the victims of the old Law are referred, as the figure to the reality. But a victim should not be offered up for a victim. Therefore it was not fitting that another victim should be offered up for Christ.
[III.q.37.a.3.arg.4] Further, among the legal victims the principal was the lamb, which was a "continual sacrifice" [Vulgate: 'holocaust', as is stated Numbers 28:6: for which reason Christ is also called "the Lamb--Behold the Lamb of God" (John 1:29). It was therefore more fitting that a lamb should be offered for Christ than "a pair of turtle doves or two young pigeons."
[III.q.37.a.3.sc] is the authority of Scripture which relates this as having taken place (Luke 2:22).
[III.q.37.a.3.sc] Sed contra est quod ordines sacri impediunt matrimonium contrahendum, et dirimunt jam contractum. Sed quatuor inferiores ordines non impediunt contrahendum; nec dirimunt contractum. Ergo non sunt sacri ordines.
[III.q.37.a.3.co] As stated above (Article 1), Christ wished to be "made under the Law, that He might redeem them who were under the Law" (Galatians 4:4-5), and that the "justification of the Law might be" spiritually "fulfilled" in His members. Now, the Law contained a twofold precept touching the children born. one was a general precept which affected all--namely, that "when the days of the mother's purification were expired," a sacrifice was to be offered either "for a son or for a daughter," as laid down Leviticus 12:6. And this sacrifice was for the expiation of the sin in which the child was conceived and born; and also for a certain consecration of the child, because it was then presented in the Temple for the first time. Wherefore one offering was made as a holocaust and another for sin.
The other was a special precept in the law concerning the first-born of "both man and beast": for the Lord claimed for Himself all the first-born in Israel, because, in order to deliver Israelites, He "slew every first-born in the land of Egypt, both men and cattle" (Exodus 12:12-29), the first-born of Israel being saved; which law is set down Exodus 13. Here also was Christ foreshadowed, who is "the First-born amongst many brethren" (Romans 8:29).
Therefore, since Christ was born of a woman and was her first-born, and since He wished to be "made under the Law," the Evangelist Luke shows that both these precepts were fulfilled in His regard. First, as to that which concerns the first-born, when he says (Luke 2:22-23): "They carried Him to Jerusalem to present Him to the Lord: as it is written in the law of the Lord, 'Every male opening the womb shall be called holy to the Lord.'" Secondly, as to the general precept which concerned all, when he says (Luke 2:24): "And to offer a sacrifice according as it is written in the law of the Lord, a pair of turtle doves or two young pigeons."
[III.q.37.a.3.co] Respondeo dicendum, quod ordo sacer dicitur dupliciter: uno modo secundum se, et sic quilibet ordo est sacer, cum sit sacramentum quoddam: alio modo ratione materiæ circa quam habet aliquem actum; et sic ordo sacer dicitur qui habet aliquem actum circa rem aliquam consecratam. Et sic sunt tres tantum ordines sacri, scilicet sacerdotium et diaconatus, qui habent actum circa corpus Christi et sanguinem consecratum, et subdiacon-a 2 Hactenus S. Thomas; sic autem prosequitur Nicolai: Unde, dist. xxviii, in Decretis, cap. « Decernimus, » ex Innocentio II, in concilio Romano, cap. v: « Decernimus ut ii qui in ordine « subdiaconatus et supra, uxores duxerint, aut « concubinas habuerint, officio ac ecclesiastico « beneficio careant. Cum enim ipsi templum Domini, vasa Domini et sacrarium Spiritus sancti « debeant esse, et dici; indignum est eos cubilus et immunditiis deservire. » Ut et cap. « Nullum, » ex Gregorio papa, lib. I Epistolarum, epist. xlii: « Nullum facere subdiaconum præsumant episcopi nisi qui se caste victurum promiserit, quia nullus ad ministerium altaris accedere debet, nisi cujus castitas ante acceptum « ministerium fuerit approbata. » Vel expressius et lenius ex Gregorii textu originali: « Eos qui « post prohibitionem factam, de non continentibus ordinandis in subdiaconatum, ab uxoribus continere se noluerint, nolumus promoveri « ad sacrum ordinem, quia nullus debet ad ministerium altaris, » etc., ut prius. Quamvis enim a primis temporibus non haberentur sacri subdiaconi, et propterea permitteretur illis ut uxores ducerent, sicut ibidem Gregorius indicat, et refertur dist. xxxi, in Decretis, cap. « Ante triennium, » ac ob eamdem causam prohibentur « sacrarium ingredi, vel dominica vasa contingere, » dist. xxiii, cap. « Non oportet, » ex concilio Laodiceno, can. 21, sed nec in episcopos tus, qui habet actum circa vasa consecrata: et ideo eis etiam continentia indicur, ut sancti et mundi sint qui sancta tractant. Et per hoc patet solutio ad objecta.
[III.q.37.a.3.ad.1] As Gregory of Nyssa says (De Occursu Dom.): "It seems that this precept of the Law was fulfilled in God incarnate alone in a special manner exclusively proper to Him. For He alone, whose conception was ineffable, and whose birth was incomprehensible, opened the virginal womb which had been closed to sexual union, in such a way that after birth the seal of chastity remained inviolate." Consequently the words "opening the womb" imply that nothing hitherto had entered or gone forth therefrom. Again, for a special reason is it written "'a male,' because He contracted nothing of the woman's sin": and in a singular way "is He called 'holy,' because He felt no contagion of earthly corruption, whose birth was wondrously immaculate" (Ambrose, on Luke 2:23).
[III.q.37.a.3.ad.2] As the Son of God "became man, and was circumcised in the flesh, not for His own sake, but that He might make us to be God's through grace, and that we might be circumcised in the spirit; so, again, for our sake He was presented to the Lord, that we may learn to offer ourselves to God" [Athanasius, on Luke 2:23]. And this was done after His circumcision, in order to show that "no one who is not circumcised from vice is worthy of Divine regard" [Bede, on Luke 2:23].
[III.q.37.a.3.ad.3] For this very reason He wished the legal victims to be offered for Him who was the true Victim, in order that the figure might be united to and confirmed by the reality, against those who denied that in the Gospel Christ preached the God of the Law. "For we must not think," says Origen (Hom. xiv in Luc.) "that the good God subjected His Son to the enemy's law, which He Himself had not given."
[III.q.37.a.3.ad.4] The law of Leviticus 12:6,[8] "commanded those who could, to offer, for a son or a daughter, a lamb and also a turtle dove or a pigeon: but those who were unable to offer a lamb were commanded to offer two turtle doves or two young pigeons" [Bede, Hom. xv in Purif.]. "And so the Lord, who, 'being rich, became poor for our [Vulgate: 'your'] sakes, that through His poverty we [you] might be rich," as is written 2 Corinthians 8:9, "wished the poor man's victim to be offered for Him" just as in His birth He was "wrapped in swaddling clothes and laid in a manger" [Bede on Luke 1]. Nevertheless, these birds have a figurative sense. For the turtle dove, being a loquacious bird, represents the preaching and confession of faith; and because it is a chaste animal, it signifies chastity; and being a solitary animal, it signifies contemplation. The pigeon is a gentle and simple animal, and therefore signifies gentleness and simplicity. It is also a gregarious animal; wherefore it signifies the active life. Consequently this sacrifice signified the perfection of Christ and His members. Again, "both these animals, by the plaintiveness of their song, represented the mourning of the saints in this life: but the turtle dove, being solitary, signifies the tears of prayer; whereas the pigeon, being gregarious, signifies the public prayers of the Church" [Bede, Hom. xv in Purif.]. Lastly, two of each of these animals are offered, to show that holiness should be not only in the soul, but also in the body.
Article 4
[III.q.37.a.4.arg.1] It would seem that it was unfitting for the Mother of God to go to the Temple to be purified. For purification presupposes uncleanness. But there was no uncleanness in the Blessed Virgin, as stated above (Q27,28). Therefore she should not have gone to the Temple to be purified.
[III.q.37.a.4.arg.1] Ad quartum sic proceditur. 4. Videtur quod actus ordinum inconvenienter in Littera assignentur. Quia per absolutio-nem præparatur aliquis ad corpus Christi sumendum. Sed præparatio suscipientium sacramentum pertinet ad inferiores ordines. Ergo inconvenienter absolutio a peccatis inter actu sacerdotis ponitur.
[III.q.37.a.4.arg.2] Further, it is written (Leviticus 12:2-4): "If a woman, having received seed, shall bear a man-child, she shall be unclean seven days"; and consequently she is forbidden "to enter into the sanctuary until the days of her purification be fulfilled." But the Blessed Virgin brought forth a male child without receiving the seed of man. Therefore she had no need to come to the Temple to be purified.
[III.q.37.a.4.arg.2] 2. Præterea, homo per baptismum est immediate Deo configuratus, characterem configurantem suscipiens. Sed orare et offerre oblationes sunt actus immediate ad Deum ordinati. Ergo quilibet baptizatus potest hos actus facere, et non soli sacerdotes.
[III.q.37.a.4.arg.3] Further, purification from uncleanness is accomplished by grace alone. But the sacraments of the Old Law did not confer grace; rather, indeed, did she have the very Author of grace with her. Therefore it was not fitting that the Blessed Virgin should come to the Temple to be purified.
[III.q.37.a.4.arg.3] 3. Præterea, diversorum ordinum diversi sunt actus. Sed oblationes in altari 2 Hactenus S. Thomas; sic autem prosequitur Nicolai: Unde, dist. xxviii, in Decretis, cap. « Decernimus, » ex Innocentio II, in concilio Romano, cap. v: « Decernimus ut ii qui in ordine « subdiaconatus et supra, uxores duxerint, aut « concubinas habuerint, officio ac ecclesiastico « beneficio careant. Cum enim ipsi templum Domini, vasa Domini et sacrarium Spiritus sancti « debeant esse, et dici; indignum est eos cubilus et immunditiis deservire. » Ut et cap. « Nullum, » ex Gregorio papa, lib. I Epistolarum, epist. xlii: « Nullum facere subdiaconum præsumant episcopi nisi qui se caste victurum promiserit, quia nullus ad ministerium altaris accedere debet, nisi cujus castitas ante acceptum « ministerium fuerit approbata. » Vel expressius et lenius ex Gregorii textu originali: « Eos qui « post prohibitionem factam, de non continentibus ordinandis in subdiaconatum, ab uxoribus continere se noluerint, nolumus promoveri « ad sacrum ordinem, quia nullus debet ad ministerium altaris, » etc., ut prius. Quamvis enim a primis temporibus non haberentur sacri subdiaconi, et propterea permitteretur illis ut uxores ducerent, sicut ibidem Gregorius indicat, et refertur dist. xxxi, in Decretis, cap. « Ante triennium, » ac ob eamdem causam prohibentur « sacrarium ingredi, vel dominica vasa contingere, » dist. xxiii, cap. « Non oportet, » ex concilio Laodiceno, can. 21, sed nec in episcopos eligi possent ordinario usu, sicut iterum in Decretis, dist. Lx, cap. « Nullus, » ex Urbano dicitur: « Nullus in episcopum eligatur, nisi in sacris ordinibus religiose vivens fuerit inventus: sacros autem ordines dicimus diaconatum, et presbyteratum: hos siquidem solos primitiva « legitur habuisse Ecclesia: subdiaconos vero, quia et ipsi altaribus ministrant, opportuni « tate exigente, concedimus: » postmodum tamen et cœurunt haberi « sacri, » et conjugia illis prohiberi, et sacrorum vasorum tactus eis concedi, et permitti ut ad episcopatum assumi possent quandocumque illos eligi contigisset. Unde Innocentius III, ut cap. « A multis, » videre est, extra. De xxtate et qualitate ordinando-rum, post relatum Urbani papae I supradictum decretum sic subjungit: « In quibus verbis in-nuitur quod Urbanus ad statum primitivæ Ecclesiae se referens, in quo subdiaconatus ordo « sacer minime dicebatur, instituit ut de subdiacono, nisi permissione Romani pontificis vel metropolitani, non posset electio celebrari. Verum cum hodie subdiaconatus inter sacros ordines computetur, sicut Urbanus papa II sub his verbis expressit: « Erubescant impii, et intelligant judicio Spiritus Sancti eos qui in sacris ordinibus, presbyteratu, diaconatu, subdiaconatu, sunt positi, si caste non vixerint, excludendos ab omni eorumdem graduum dignitate; statuimus ut subdiaconus in episcopum « libere valeat eligi, etc. » ponere, et epistolam legere, ad subdiaconum pertinet: crucem etiam ferunt subdiaconi coram papa. Ergo hi non debent poni actus diaconi.
[III.q.37.a.4.sc] is the authority of Scripture, where it is stated (Luke 2:22) that "the days of" Mary's "purification were accomplished according to the law of Moses."
[III.q.37.a.4.co] As the fulness of grace flowed from Christ on to His Mother, so it was becoming that the mother should be like her Son in humility: for "God giveth grace to the humble," as is written James 4:6. And therefore, just as Christ, though not subject to the Law, wished, nevertheless, to submit to circumcision and the other burdens of the Law, in order to give an example of humility and obedience; and in order to show His approval of the Law; and, again, in order to take away from the Jews an excuse for calumniating Him: for the same reasons He wished His Mother also to fulfil the prescriptions of the Law, to which, nevertheless, she was not subject.
[III.q.37.a.4.co] Respondeo dicendum, quod, cum consecratio quæ fit in ordinis sacramento, ordinetur ad sacramentum eucharistiæ, ut dictum est, ille est principalis actus uniuscujusque ordinis, secundum quem magis proxime ordinatur ad eucharistiæ sacramentum. Et secundum hoc etiam unus ordo est alio eminentior, secundum quod unus actus magis de proximo ad prædictum sacramentum ordinatur. Sed quia ad eucharistiæ sacramentum, quasi dignissimum, multa ordinantur; ideo non est inconveniens ut præter principalem actum, etiam multos actus unus ordo habeat, et tanto plures quanto est eminen-tior, quia virtus quanto est superior tanto ad plura se extendit.
[III.q.37.a.4.ad.1] Although the Blessed Virgin had no uncleanness, yet she wished to fulfil the observance of purification, not because she needed it, but on account of the precept of the Law. Thus the Evangelist says pointedly that the days of her purification "according to the Law" were accomplished; for she needed no purification in herself.
[III.q.37.a.4.ad.1] Ad primum ergo dicendum, quod duplex est præparatio suscipientium sacramentum: quædam remota, et hæc per ministros efficitur; quædam proxima, qua statim efficiuntur idonei ad sacramentorum susceptionem 2; et hæc pertinet ad sacerdotes: quum etiam in naturalibus ab eodem agente fit materia in ultima dispositione ad formam et recipit formam. Et quia in proxima dispositione ad eucharistiam fit aliquis per hoc quod a peccatis purgatur; ideo omnium sacramentorum, quæ sunt instituta principaliter ad purgationem peccatorum, est minister proprius sacerdos, scilicet baptimi, pœnitentiæ et extremæ unctionis.
[III.q.37.a.4.ad.2] Moses seems to have chosen his words in order to exclude uncleanness from the Mother of God, who was with child "without receiving seed." It is therefore clear that she was not bound to fulfil that precept, but fulfilled the observance of purification of her own accord, as stated above.
[III.q.37.a.4.ad.2] Ad secundum dicendum, quod actus aliqui immediate ad Deum ordinantur dupliciter: uno modo ex parte unius personæ tantum, sicut facere orationes singulares, et vovere, et hujusmodi: et talis actus competit cuilibet baptizato. Alio modo ex parte totius Ecclesiæ: et sic solus sacerdos habet immediate ad Deum ordinatos: quia ipse solus potest gerere personam totius Ecclesiæ, qui consecrat eucharistiam, quæ est sacramentum universalis Ecclesiæ.
[III.q.37.a.4.ad.3] The sacraments of the Law did not cleanse from the uncleanness of sin which is accomplished by grace, but they foreshadowed this purification: for they cleansed by a kind of carnal purification, from the uncleanness of a certain irregularity, as stated in I-II, 102, 5; I-II, 103, 2. But the Blessed Virgin contracted neither uncleanness, and consequently did not need to be purified.
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
[III.q.37.a.4.ad.3] Ad tertium dicendum, quod oblationes a populo oblatæ per sacerdotem offeruntur. Et ideo duplex ministerium circa oblationes est necessarium: unum ex parte populi: et hoc est subdiaconi, qui accipit oblationes a populo, et altari imponit, vel offert diacono: aliud ex parte sacerdotis: et hoc diaconi est, qui oblationes ministrat ipsi sacerdoti: et in hoc est actus principalis utriusque ordinis; et propter hoc ordo diaconi est superior. Legere autem epistolam non est diaconi, nisi secundum quod actus inferiorum ordinum superioribus attribuuntur: similiter etiam crucem ferre, et hoc secundum consuetudinem aliquarum Ecclesiarum: quia in actibus secundariis non est inconveniens diversas consuetudines esse.
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