FIRST ARTICLE [III, Q. 37, Art. 1]

Whether Christ Should Have Been Circumcised?

Objection 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 Gen. 17. Now this

covenant was fulfilled in Christ's birth. Therefore circumcision

should have ceased at once.

Obj. 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 Gal. 5:2: "If

you be circumcised, Christ shall profit you nothing." Therefore it

seems that neither should Christ have been circumcised.

Obj. 3: Further, circumcision was prescribed as a remedy of original

sin. But Christ did not contract original sin, as stated above (Q.

14, A. 3; Q. 15, A. 1). Therefore Christ should not have been

circumcised.

_On the contrary,_ It is written (Luke 2:21): "After eight days were

accomplished, that the child should be circumcised."

_I answer that,_ 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 (Lev. 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 Gal. 4:4, 5: "God sent His

Son . . . made under the Law, that He might redeem them who were

under the Law."

Reply Obj. 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.

Reply Obj. 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" (Eccl

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 (Col. 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."

Reply Obj. 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.

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Summa Theologica, Part III (Tertia Pars) From the Complete American Edition · 第 254 / 654 题