Whether Circumcision Bestowed Sanctifying Grace?
Objection 1: It seems that circumcision 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 circumcision was
an obligation imposed by the Law, according to Gal. 5:3: "I
testify . . . to every man circumcising himself, that he is a debtor
to do the whole law." Therefore, if justice be by circumcision,
"Christ died in vain," i.e. without cause. But this cannot be
allowed. Therefore circumcision did not confer grace whereby the
sinner is made righteous.
Obj. 2: Further, before the institution of circumcision 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 circumcision. Therefore faith alone
justified little ones, and not circumcision.
Obj. 3: Further, we read (Joshua 5:5, 6) that "the people that were
born in the desert, during the forty years . . . were uncircumcised."
If, therefore, original sin was taken away by circumcision, 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 circumcision, which day
could not be anticipated, as stated above (A. 3, ad 3).
Obj. 4: Further, nothing but sin closes the entrance to the heavenly
kingdom. But before the Passion the entrance to the heavenly kingdom
was closed to the circumcised. Therefore men were not justified from
sin by circumcision.
Obj. 5: Further, original sin is not remitted without actual sin
being remitted also: because "it is wicked to hope for half
forgiveness from God," as Augustine says (De Vera et Falsa Poenit.
ix). But we read nowhere of circumcision 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 circumcision was
instituted among God'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 institution began to avail unto the renewal of man."
_I answer that,_ All are agreed in saying that original sin was
remitted in circumcision. 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 circumcision, 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 circumcision 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
circumcision 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 circumcision,
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 God more than cupidity
loves "thousands of gold and silver" (Ps. 118:72).
We must say, therefore, that grace was bestowed in circumcision 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 Passion already
consummated. Whereas circumcision bestowed grace, inasmuch as it was
a sign of faith in Christ's future Passion: so that the man who was
circumcised, 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 circumcision, a seal of the
justice of the faith": because, to wit, justice was of faith
signified: not of circumcision signifying. And since Baptism operates
instrumentally by the power of Christ's Passion, whereas circumcision
does not, therefore Baptism imprints a character that incorporates
man in Christ, and bestows grace more copiously than does
circumcision; 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
circumcision otherwise than through faith in Christ's Passion.
Reply Obj. 2: Just as before the institution of circumcision, faith
in Christ to come justified both children and adults, so, too, after
its institution. 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 God. It is
probable, however, that parents who were believers offered up some
prayers to God 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 circumcision, 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 uncircumcised 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 circumcised in Egypt. If, however, some of the uncircumcised did
die there, the same applies to them as to those who died before the
institution of circumcision. 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 circumcision, 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 Passion. Consequently, before Christ's
Passion not even Baptism gave entrance to the kingdom. But were
circumcision to avail after Christ's Passion, it would give entrance
to the kingdom.
Reply Obj. 5: When adults were circumcised, 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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