Whether the Old Law Comprises Ceremonial, Besides Moral, Precepts?
Objection 1: It would seem that the Old Law does not comprise
ceremonial, besides moral, precepts. For every law that is given to
man is for the purpose of directing human actions. Now human actions
are called moral, as stated above (Q. 1, A. 3). Therefore it seems
that the Old Law given to men should not comprise other than moral
precepts.
Obj. 2: Further, those precepts that are styled ceremonial seem to
refer to the Divine worship. But Divine worship is the act of a
virtue, viz. religion, which, as Tully says (De Invent. ii) "offers
worship and ceremony to the Godhead." Since, then, the moral precepts
are about acts of virtue, as stated above (A. 2), it seems that the
ceremonial precepts should not be distinct from the moral.
Obj. 3: Further, the ceremonial precepts seem to be those which
signify something figuratively. But, as Augustine observes (De Doctr.
Christ. ii, 3, 4), "of all signs employed by men words hold the first
place." Therefore there is no need for the Law to contain ceremonial
precepts about certain figurative actions.
_On the contrary,_ It is written (Deut. 4:13, 14): "Ten words . . .
He wrote in two tables of stone; and He commanded me at that time
that I should teach you the ceremonies and judgments which you shall
do." But the ten commandments of the Law are moral precepts.
Therefore besides the moral precepts there are others which are
ceremonial.
_I answer that,_ As stated above (A. 2), the Divine law is instituted
chiefly in order to direct men to God; while human law is instituted
chiefly in order to direct men in relation to one another. Hence
human laws have not concerned themselves with the institution of
anything relating to Divine worship except as affecting the common
good of mankind: and for this reason they have devised many
institutions relating to Divine matters, according as it seemed
expedient for the formation of human morals; as may be seen in the
rites of the Gentiles. On the other hand the Divine law directed men
to one another according to the demands of that order whereby man is
directed to God, which order was the chief aim of that law. Now man
is directed to God not only by the interior acts of the mind, which
are faith, hope, and love, but also by certain external works,
whereby man makes profession of his subjection to God: and it is
these works that are said to belong to the Divine worship. This
worship is called "ceremony,"--the _munia,_ i.e. gifts, of Ceres (who
was the goddess of fruits), as some say: because, at first, offerings
were made to God from the fruits: or because, as Valerius Maximus
states [*Fact. et Dict. Memor. i, 1], the word "ceremony" was
introduced among the Latins, to signify the Divine worship, being
derived from a town near Rome called "Caere": since, when Rome was
taken by the Gauls, the sacred chattels of the Romans were taken
thither and most carefully preserved. Accordingly those precepts of
the Law which refer to the Divine worship are specially called
ceremonial.
Reply Obj. 1: Human acts extend also to the Divine worship: and
therefore the Old Law given to man contains precepts about these
matters also.
Reply Obj. 2: As stated above (Q. 91, A. 3), the precepts of the
natural law are general, and require to be determined: and they are
determined both by human law and by Divine law. And just as these
very determinations which are made by human law are said to be, not
of natural, but of positive law; so the determinations of the
precepts of the natural law, effected by the Divine law, are distinct
from the moral precepts which belong to the natural law. Wherefore to
worship God, since it is an act of virtue, belongs to a moral
precept; but the determination of this precept, namely that He is to
be worshipped by such and such sacrifices, and such and such
offerings, belongs to the ceremonial precepts. Consequently the
ceremonial precepts are distinct from the moral precepts.
Reply Obj. 3: As Dionysius says (Coel. Hier. i), the things of God
cannot be manifested to men except by means of sensible similitudes.
Now these similitudes move the soul more when they are not only
expressed in words, but also offered to the senses. Wherefore the
things of God are set forth in the Scriptures not only by similitudes
expressed in words, as in the case of metaphorical expressions; but
also by similitudes of things set before the eyes, which pertains to
the ceremonial precepts.
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