Whether the Ceremonial Precepts Have a Literal Cause or Merely a
Figurative Cause?
Objection 1: It would seem that the ceremonial precepts have not a
literal, but merely a figurative cause. For among the ceremonial
precepts, the chief was circumcision and the sacrifice of the paschal
lamb. But neither of these had any but a figurative cause: because
each was given as a sign. For it is written (Gen. 17:11): "You shall
circumcise the flesh of your foreskin, that it may be a sign of the
covenant between Me and you": and of the celebration of the Passover
it is written (Ex. 13:9): "It shall be as a sign in thy hand, and as
a memorial before thy eyes." Therefore much more did the other
ceremonial precepts have none but a figurative reason.
Obj. 2: Further, an effect is proportionate to its cause. But all the
ceremonial precepts are figurative, as stated above (Q. 101, A. 2).
Therefore they have no other than a figurative cause.
Obj. 3: Further, if it be a matter of indifference whether a certain
thing, considered in itself, be done in a particular way or not, it
seems that it has not a literal cause. Now there are certain points
in the ceremonial precepts, which appear to be a matter of
indifference, as to whether they be done in one way or in another:
for instance, the number of animals to be offered, and other such
particular circumstances. Therefore there is no literal cause for the
precepts of the Old Law.
_On the contrary,_ Just as the ceremonial precepts foreshadowed
Christ, so did the stories of the Old Testament: for it is written (1
Cor. 10:11) that "all (these things) happened to them in figure." Now
in the stories of the Old Testament, besides the mystical or
figurative, there is the literal sense. Therefore the ceremonial
precepts had also literal, besides their figurative causes.
_I answer that,_ As stated above (A. 1), the reason for whatever
conduces to an end must be taken from that end. Now the end of the
ceremonial precepts was twofold: for they were ordained to the Divine
worship, for that particular time, and to the foreshadowing of
Christ; just as the words of the prophets regarded the time being in
such a way as to be utterances figurative of the time to come, as
Jerome says on Osee 1:3. Accordingly the reasons for the ceremonial
precepts of the Old Law can be taken in two ways. First, in respect
of the Divine worship which was to be observed for that particular
time: and these reasons are literal: whether they refer to the
shunning of idolatry; or recall certain Divine benefits; or remind
men of the Divine excellence; or point out the disposition of mind
which was then required in those who worshipped God. Secondly, their
reasons can be gathered from the point of view of their being
ordained to foreshadow Christ: and thus their reasons are figurative
and mystical: whether they be taken from Christ Himself and the
Church, which pertains to the allegorical sense; or to the morals of
the Christian people, which pertains to the moral sense; or to the
state of future glory, in as much as we are brought thereto by
Christ, which refers to the anagogical sense.
Reply Obj. 1: Just as the use of metaphorical expressions in
Scripture belongs to the literal sense, because the words are
employed in order to convey that particular meaning; so also the
meaning of those legal ceremonies which commemorated certain Divine
benefits, on account of which they were instituted, and of others
similar which belonged to that time, does not go beyond the order of
literal causes. Consequently when we assert that the cause of the
celebration of the Passover was its signification of the delivery
from Egypt, or that circumcision was a sign of God's covenant with
Abraham, we assign the literal cause.
Reply Obj. 2: This argument would avail if the ceremonial precepts
had been given merely as figures of things to come, and not for the
purpose of worshipping God then and there.
Reply Obj. 3: As we have stated when speaking of human laws (Q. 96,
AA. 1, 6), there is a reason for them in the abstract, but not in
regard to particular conditions, which depend on the judgment of
those who frame them; so also many particular determinations in the
ceremonies of the Old Law have no literal cause, but only a
figurative cause; whereas in the abstract they have a literal cause.
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