Whether There Can Be Any Suitable Cause for the Sacraments of the Old
Law?
Objection 1: It would seem that there can be no suitable cause for
the sacraments of the Old Law. Because those things that are done for
the purpose of divine worship should not be like the observances of
idolaters: since it is written (Deut. 12:31): "Thou shalt not do in
like manner to the Lord thy God: for they have done to their gods all
the abominations which the Lord abhorreth." Now worshippers of idols
used to knive themselves to the shedding of blood: for it is related
(3 Kings 18:28) that they "cut themselves after their manner with
knives and lancets, till they were all covered with blood." For this
reason the Lord commanded (Deut. 14:1): "You shall not cut yourselves
nor make any baldness for the dead." Therefore it was unfitting for
circumcision to be prescribed by the Law (Lev. 12:3).
Obj. 2: Further, those things which are done for the worship of God
should be marked with decorum and gravity; according to Ps. 34:18: "I
will praise Thee in a grave [Douay: 'strong'] people." But it seems
to savor of levity for a man to eat with haste. Therefore it was
unfittingly commanded (Ex. 12:11) that they should eat the Paschal
lamb "in haste." Other things too relative to the eating of the lamb
were prescribed, which seem altogether unreasonable.
Obj. 3: Further, the sacraments of the Old Law were figures of the
sacraments of the New Law. Now the Paschal lamb signified the
sacrament of the Eucharist, according to 1 Cor. 5:7: "Christ our
Pasch is sacrificed." Therefore there should also have been some
sacraments of the Old Law to foreshadow the other sacraments of the
New Law, such as Confirmation, Extreme Unction, and Matrimony, and so
forth.
Obj. 4: Further, purification can scarcely be done except by removing
something impure. But as far as God is concerned, no bodily thing is
reputed impure, because all bodies are God's creatures; and "every
creature of God is good, and nothing to be rejected that is received
with thanksgiving" (1 Tim. 4:4). It was therefore unfitting for them
to be purified after contact with a corpse, or any similar corporeal
infection.
Obj. 5: Further, it is written (Ecclus. 34:4): "What can be made
clean by the unclean?" But the ashes of the red heifer [*Cf. Heb.
9:13] which was burnt, were unclean, since they made a man unclean:
for it is stated (Num. 19:7, seqq.) that the priest who immolated her
was rendered unclean "until the evening"; likewise he that burnt her;
and he that gathered up her ashes. Therefore it was unfittingly
prescribed there that the unclean should be purified by being
sprinkled with those cinders.
Obj. 6: Further, sins are not something corporeal that can be carried
from one place to another: nor can man be cleansed from sin by means
of something unclean. It was therefore unfitting for the purpose of
expiating the sins of the people that the priest should confess the
sins of the children of Israel on one of the buck-goats, that it
might carry them away into the wilderness: while they were rendered
unclean by the other, which they used for the purpose of
purification, by burning it together with the calf outside the camp;
so that they had to wash their clothes and their bodies with water
(Lev. 16).
Obj. 7: Further, what is already cleansed should not be cleansed
again. It was therefore unfitting to apply a second purification to a
man cleansed from leprosy, or to a house; as laid down in Lev. 14.
Obj. 8: Further, spiritual uncleanness cannot be cleansed by material
water or by shaving the hair. Therefore it seems unreasonable that
the Lord ordered (Ex. 30:18, seqq.) the making of a brazen laver with
its foot, that the priests might wash their hands and feet before
entering the temple; and that He commanded (Num. 8:7) the Levites to
be sprinkled with the water of purification, and to shave all the
hairs of their flesh.
Objection 9: Further, that which is greater cannot be cleansed by
that which is less. Therefore it was unfitting that, in the Law, the
higher and lower priests, as stated in Lev. 8 [*Cf. Ex. 29], and the
Levites, according to Num. 8, should be consecrated with any bodily
anointing, bodily sacrifices, and bodily oblations.
Objection 10: Further, as stated in 1 Kings 16:7, "Man seeth those
things that appear, but the Lord beholdeth the heart." But those
things that appear outwardly in man are the dispositions of his body
and his clothes. Therefore it was unfitting for certain special
garments to be appointed to the higher and lower priests, as related
in Ex. 28 [*Cf. Lev. 8:7, seqq.]. It seems, moreover, unreasonable
that anyone should be debarred from the priesthood on account of
defects in the body, as stated in Lev. 21:17, seqq.: "Whosoever of
thy seed throughout their families, hath a blemish, he shall not
offer bread to his God . . . if he be blind, if he be lame," etc. It
seems, therefore, that the sacraments of the Old Law were
unreasonable.
_On the contrary,_ It is written (Lev. 20:8): "I am the Lord that
sanctify you." But nothing unreasonable is done by God, for it is
written (Ps. 103:24): "Thou hast made all things in wisdom."
Therefore there was nothing without a reasonable cause in the
sacraments of the Old Law, which were ordained to the sanctification
of man.
_I answer that,_ As stated above (Q. 101, A. 4), the sacraments are,
properly speaking, things applied to the worshippers of God for their
consecration so as, in some way, to depute them to the worship of
God. Now the worship of God belonged in a general way to the whole
people; but in a special way, it belonged to the priests and Levites,
who were the ministers of divine worship. Consequently, in these
sacraments of the Old Law, certain things concerned the whole people
in general; while others belonged to the ministers.
In regard to both, three things were necessary. The first was to be
established in the state of worshipping God: and this institution was
brought about--for all in general, by circumcision, without which no
one was admitted to any of the legal observances--and for the
priests, by their consecration. The second thing required was the use
of those things that pertain to divine worship. And thus, as to the
people, there was the partaking of the paschal banquet, to which no
uncircumcised man was admitted, as is clear from Ex. 12:43, seqq.:
and, as to the priests, the offering of the victims, and the eating
of the loaves of proposition and of other things that were allotted
to the use of the priests. The third thing required was the removal
of all impediments to divine worship, viz. of uncleannesses. And
then, as to the people, certain purifications were instituted for the
removal of certain external uncleannesses; and also expiations from
sins; while, as to the priests and Levites, the washing of hands and
feet and the shaving of the hair were instituted.
And all these things had reasonable causes, both literal, in so far
as they were ordained to the worship of God for the time being, and
figurative, in so far as they were ordained to foreshadow Christ: as
we shall see by taking them one by one.
Reply Obj. 1: The chief literal reason for circumcision was in order
that man might profess his belief in one God. And because Abraham was
the first to sever himself from the infidels, by going out from his
house and kindred, for this reason he was the first to receive
circumcision. This reason is set forth by the Apostle (Rom. 4:9,
seqq.) thus: "He received the sign of circumcision, a seal of the
justice of the faith which he had, being uncircumcised"; because, to
wit, we are told that "unto Abraham faith was reputed to justice,"
for the reason that "against hope he believed in hope," i.e. against
the hope that is of nature he believed in the hope that is of grace,
"that he might be made the father of many nations," when he was an
old man, and his wife an old and barren woman. And in order that this
declaration, and imitation of Abraham's faith, might be fixed firmly
in the hearts of the Jews, they received in their flesh such a sign
as they could not forget, wherefore it is written (Gen. 17:13): "My
covenant shall be in your flesh for a perpetual covenant." This was
done on the eighth day, because until then a child is very tender,
and so might be seriously injured; and is considered as something not
yet consolidated: wherefore neither are animals offered before the
eighth day. And it was not delayed after that time, lest some might
refuse the sign of circumcision on account of the pain: and also lest
the parents, whose love for their children increases as they become
used to their presence and as they grow older, should withdraw their
children from circumcision. A second reason may have been the
weakening of concupiscence in that member. A third motive may have
been to revile the worship of Venus and Priapus, which gave honor to
that part of the body. The Lord's prohibition extended only to the
cutting of oneself in honor of idols: and such was not the
circumcision of which we have been speaking.
The figurative reason for circumcision was that it foreshadowed the
removal of corruption, which was to be brought about by Christ, and
will be perfectly fulfilled in the eighth age, which is the age of
those who rise from the dead. And since all corruption of guilt and
punishment comes to us through our carnal origin, from the sin of our
first parent, therefore circumcision was applied to the generative
member. Hence the Apostle says (Col. 2:11): "You are circumcised" in
Christ "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. 2: The literal reason of the paschal banquet was to
commemorate the blessing of being led by God out of Egypt. Hence by
celebrating this banquet they declared that they belonged to that
people which God had taken to Himself out of Egypt. For when they
were delivered from Egypt, they were commanded to sprinkle the lamb's
blood on the transoms of their house doors, as though declaring that
they were averse to the rites of the Egyptians who worshipped the
ram. Wherefore they were delivered by the sprinkling or rubbing of
the blood of the lamb on the door-posts, from the danger of
extermination which threatened the Egyptians.
Now two things are to be observed in their departure from Egypt:
namely, their haste in going, for the Egyptians pressed them to go
forth speedily, as related in Ex. 12:33; and there was danger that
anyone who did not hasten to go with the crowd might be slain by the
Egyptians. Their haste was shown in two ways. First by what they ate.
For they were commanded to eat unleavened bread, as a sign "that it
could not be leavened, the Egyptians pressing them to depart"; and to
eat roast meat, for this took less time to prepare; and that they
should not break a bone thereof, because in their haste there was no
time to break bones. Secondly, as to the manner of eating. For it is
written: "You shall gird your reins, and you shall have shoes on your
feet, holding staves in your hands, and you shall eat in haste":
which clearly designates men at the point of starting on a journey.
To this also is to be referred the command: "In one house shall it be
eaten, neither shall you carry forth of the flesh thereof out of the
house": because, to wit, on account of their haste, they could not
send any gifts of it.
The stress they suffered while in Egypt was denoted by the wild
lettuces. The figurative reason is evident, because the sacrifice of
the paschal lamb signified the sacrifice of Christ according to 1
Cor. 5:7: "Christ our pasch is sacrificed." The blood of the lamb,
which ensured deliverance from the destroyer, by being sprinkled on
the ransoms, signified faith in Christ's Passion, in the hearts and
on the lips of the faithful, by which same Passion we are delivered
from sin and death, according to 1 Pet. 1:18: "You were . . .
redeemed . . . with the precious blood . . . of a lamb unspotted."
The partaking of its flesh signified the eating of Christ's body in
the Sacrament; and the flesh was roasted at the fire to signify
Christ's Passion or charity. And it was eaten with unleavened bread
to signify the blameless life of the faithful who partake of Christ's
body, according to 1 Cor. 5:8: "Let us feast . . . with the
unleavened bread of sincerity and truth." The wild lettuces were
added to denote repentance for sins, which is required of those who
receive the body of Christ. Their loins were girt in sign of
chastity: and the shoes of their feet are the examples of our dead
ancestors. The staves they were to hold in their hands denoted
pastoral authority: and it was commanded that the paschal lamb should
be eaten in one house, i.e. in a catholic church, and not in the
conventicles of heretics.
Reply Obj. 3: Some of the sacraments of the New Law had corresponding
figurative sacraments in the Old Law. For Baptism, which is the
sacrament of Faith, corresponds to circumcision. Hence it is written
(Col. 2:11, 12): "You are circumcised . . . in the circumcision of"
Our Lord Jesus "Christ: buried with Him in Baptism." In the New Law
the sacrament of the Eucharist corresponds to the banquet of the
paschal lamb. The sacrament of Penance in the New Law corresponds to
all the purifications of the Old Law. The sacrament of Orders
corresponds to the consecration of the pontiff and of the priests. To
the sacrament of Confirmation, which is the sacrament of the fulness
of grace, there would be no corresponding sacrament of the Old Law,
because the time of fulness had not yet come, since "the Law brought
no man [Vulg.: 'nothing'] to perfection" (Heb. 7:19). The same
applies to the sacrament of Extreme Unction, which is an immediate
preparation for entrance into glory, to which the way was not yet
opened out in the Old Law, since the price had not yet been paid.
Matrimony did indeed exist under the Old Law, as a function of
nature, but not as the sacrament of the union of Christ with the
Church, for that union was not as yet brought about. Hence under the
Old Law it was allowable to give a bill of divorce, which is contrary
to the nature of the sacrament.
Reply Obj. 4: As already stated, the purifications of the Old Law
were ordained for the removal of impediments to the divine worship:
which worship is twofold; viz. spiritual, consisting in devotion of
the mind to God; and corporal, consisting in sacrifices, oblations,
and so forth. Now men are hindered in the spiritual worship by sins,
whereby men were said to be polluted, for instance, by idolatry,
murder, adultery, or incest. From such pollutions men were purified
by certain sacrifices, offered either for the whole community in
general, or also for the sins of individuals; not that those carnal
sacrifices had of themselves the power of expiating sin; but that
they signified that expiation of sins which was to be effected by
Christ, and of which those of old became partakers by protesting
their faith in the Redeemer, while taking part in the figurative
sacrifices.
The impediments to external worship consisted in certain bodily
uncleannesses; which were considered in the first place as existing
in man, and consequently in other animals also, and in man's clothes,
dwelling-place, and vessels. In man himself uncleanness was
considered as arising partly from himself and partly from contact
with unclean things. Anything proceeding from man was reputed unclean
that was already subject to corruption, or exposed thereto: and
consequently since death is a kind of corruption, the human corpse
was considered unclean. In like manner, since leprosy arises from
corruption of the humors, which break out externally and infect other
persons, therefore were lepers also considered unclean; and, again,
women suffering from a flow of blood, whether from weakness, or from
nature (either at the monthly course or at the time of conception);
and, for the same reason, men were reputed unclean if they suffered
from a flow of seed, whether due to weakness, to nocturnal pollution,
or to sexual intercourse. Because every humor issuing from man in the
aforesaid ways involves some unclean infection. Again, man contracted
uncleanness by touching any unclean thing whatever.
Now there was both a literal and a figurative reason for these
uncleannesses. The literal reason was taken from the reverence due to
those things that belong to the divine worship: both because men are
not wont, when unclean, to touch precious things: and in order that
by rarely approaching sacred things they might have greater respect
for them. For since man could seldom avoid all the aforesaid
uncleannesses, the result was that men could seldom approach to touch
things belonging to the worship of God, so that when they did
approach, they did so with greater reverence and humility. Moreover,
in some of these the literal reason was that men should not be kept
away from worshipping God through fear of coming in contact with
lepers and others similarly afflicted with loathsome and contagious
diseases. In others, again, the reason was to avoid idolatrous
worship: because in their sacrificial rites the Gentiles sometimes
employed human blood and seed. All these bodily uncleannesses were
purified either by the mere sprinkling of water, or, in the case of
those which were more grievous, by some sacrifice of expiation for
the sin which was the occasion of the uncleanness in question.
The figurative reason for these uncleannesses was that they were
figures of various sins. For the uncleanness of any corpse signifies
the uncleanness of sin, which is the death of the soul. The
uncleanness of leprosy betokened the uncleanness of heretical
doctrine: both because heretical doctrine is contagious just as
leprosy is, and because no doctrine is so false as not to have some
truth mingled with error, just as on the surface of a leprous body
one may distinguish the healthy parts from those that are infected.
The uncleanness of a woman suffering from a flow of blood denotes the
uncleanness of idolatry, on account of the blood which is offered up.
The uncleanness of the man who has suffered seminal loss signifies
the uncleanness of empty words, for "the seed is the word of God."
The uncleanness of sexual intercourse and of the woman in child-birth
signifies the uncleanness of original sin. The uncleanness of the
woman in her periods signifies the uncleanness of a mind that is
sensualized by pleasure. Speaking generally, the uncleanness
contracted by touching an unclean thing denotes the uncleanness
arising from consent in another's sin, according to 2 Cor. 6:17: "Go
out from among them, and be ye separate . . . and touch not the
unclean thing."
Moreover, this uncleanness arising from the touch was contracted even
by inanimate objects; for whatever was touched in any way by an
unclean man, became itself unclean. Wherein the Law attenuated the
superstition of the Gentiles, who held that uncleanness was
contracted not only by touch, but also by speech or looks, as Rabbi
Moses states (Doct. Perplex. iii) of a woman in her periods. The
mystical sense of this was that "to God the wicked and his wickedness
are hateful alike" (Wis. 14:9).
There was also an uncleanness of inanimate things considered in
themselves, such as the uncleanness of leprosy in a house or in
clothes. For just as leprosy occurs in men through a corrupt humor
causing putrefaction and corruption in the flesh; so, too, through
some corruption and excess of humidity or dryness, there arises
sometimes a kind of corruption in the stones with which a house is
built, or in clothes. Hence the Law called this corruption by the
name of leprosy, whereby a house or a garment was deemed to be
unclean: both because all corruption savored of uncleanness, as
stated above, and because the Gentiles worshipped their household
gods as a preservative against this corruption. Hence the Law
prescribed such houses, where this kind of corruption was of a
lasting nature, to be destroyed; and such garments to be burnt, in
order to avoid all occasion of idolatry. There was also an
uncleanness of vessels, of which it is written (Num. 19:15): "The
vessel that hath no cover, and binding over it, shall be unclean."
The cause of this uncleanness was that anything unclean might easily
drop into such vessels, so as to render them unclean. Moreover, this
command aimed at the prevention of idolatry. For idolaters believed
that if mice, lizards, or the like, which they used to sacrifice to
the idols, fell into the vessels or into the water, these became more
pleasing to the gods. Even now some women let down uncovered vessels
in honor of the nocturnal deities which they call "Janae."
The figurative reason of these uncleannesses is that the leprosy of a
house signified the uncleanness of the assembly of heretics; the
leprosy of a linen garment signified an evil life arising from
bitterness of mind; the leprosy of a woolen garment denoted the
wickedness of flatterers; leprosy in the warp signified the vices of
the soul; leprosy on the woof denoted sins of the flesh, for as the
warp is in the woof, so is the soul in the body. The vessel that has
neither cover nor binding, betokens a man who lacks the veil of
taciturnity, and who is unrestrained by any severity of discipline.
Reply Obj. 5: As stated above (ad 4), there was a twofold uncleanness
in the Law; one by way of corruption in the mind or in the body; and
this was the graver uncleanness; the other was by mere contact with
an unclean thing, and this was less grave, and was more easily
expiated. Because the former uncleanness was expiated by sacrifices
for sins, since all corruption is due to sin, and signifies sin:
whereas the latter uncleanness was expiated by the mere sprinkling of
a certain water, of which water we read in Num. 19. For there God
commanded them to take a red cow in memory of the sin they had
committed in worshipping a calf. And a cow is mentioned rather than a
calf, because it was thus that the Lord was wont to designate the
synagogue, according to Osee 4:16: "Israel hath gone astray like a
wanton heifer": and this was, perhaps, because they worshipped
heifers after the custom of Egypt, according to Osee 10:5: "(They)
have worshipped the kine of Bethaven." And in detestation of the sin
of idolatry it was sacrificed outside the camp; in fact, whenever
sacrifice was offered up in expiation of the multitude of sins, it
was all burnt outside the camp. Moreover, in order to show that this
sacrifice cleansed the people from all their sins, "the priest"
dipped "his finger in her blood," and sprinkled "it over against the
door of the tabernacle seven times"; for the number seven signified
universality. Further, the very sprinkling of blood pertained to the
detestation of idolatry, in which the blood that was offered up was
not poured out, but was collected together, and men gathered round it
to eat in honor of the idols. Likewise it was burnt by fire, either
because God appeared to Moses in a fire, and the Law was given from
the midst of fire; or to denote that idolatry, together with all that
was connected therewith, was to be extirpated altogether; just as the
cow was burnt "with her skin and her flesh, her blood and dung being
delivered to the flames." To this burning were added "cedar-wood, and
hyssop, and scarlet twice dyed," to signify that just as cedar-wood
is not liable to putrefaction, and scarlet twice dyed does not easily
lose its color, and hyssop retains its odor after it has been dried;
so also was this sacrifice for the preservation of the whole people,
and for their good behavior and devotion. Hence it is said of the
ashes of the cow: "That they may be reserved for the multitude of the
children of Israel." Or, according to Josephus (Antiq. iii, 8, 9,
10), the four elements are indicated here: for "cedar-wood" was added
to the fire, to signify the earth, on account of its earthiness;
"hyssop," to signify the air, on account of its smell; "scarlet twice
dyed," to signify water, for the same reason as purple, on account of
the dyes which are taken out of the water: thus denoting the fact
that this sacrifice was offered to the Creator of the four elements.
And since this sacrifice was offered for the sin of idolatry, both
"he that burned her," and "he that gathered up the ashes," and "he
that sprinkled the water" in which the ashes were placed, were deemed
unclean in detestation of that sin, in order to show that whatever
was in any way connected with idolatry should be cast aside as being
unclean. From this uncleanness they were purified by the mere washing
of their clothes; nor did they need to be sprinkled with the water on
account of this kind of uncleanness, because otherwise the process
would have been unending, since he that sprinkled the water became
unclean, so that if he were to sprinkle himself he would remain
unclean; and if another were to sprinkle him, that one would have
become unclean, and in like manner, whoever might sprinkle him, and
so on indefinitely.
The figurative reason of this sacrifice was that the red cow
signified Christ in respect of his assumed weakness, denoted by the
female sex; while the color of the cow designated the blood of His
Passion. And the "red cow was of full age," because all Christ's
works are perfect, "in which there" was "no blemish"; "and which" had
"not carried the yoke," because Christ was innocent, nor did He carry
the yoke of sin. It was commanded to be taken to Moses, because they
blamed Him for transgressing the law of Moses by breaking the
Sabbath. And it was commanded to be delivered "to Eleazar the
priest," because Christ was delivered into the hands of the priests
to be slain. It was immolated "without the camp," because Christ
"suffered outside the gate" (Heb. 13:12). And the priest dipped "his
finger in her blood," because the mystery of Christ's Passion should
be considered and imitated.
It was sprinkled "over against . . . the tabernacle," which denotes
the synagogue, to signify either the condemnation of the unbelieving
Jews, or the purification of believers; and this "seven times," in
token either of the seven gifts of the Holy Ghost, or of the seven
days wherein all time is comprised. Again, all things that pertain to
the Incarnation of Christ should be burnt with fire, i.e. they should
be understood spiritually; for the "skin" and "flesh" signified
Christ's outward works; the "blood" denoted the subtle inward force
which quickened His external deeds; the "dung" betokened His
weariness, His thirst, and all such like things pertaining to His
weakness. Three things were added, viz. "cedar-wood," which denotes
the height of hope or contemplation; "hyssop," in token of humility
or faith; "scarlet twice dyed," which denotes twofold charity; for it
is by these three that we should cling to Christ suffering. The ashes
of this burning were gathered by "a man that is clean," because the
relics of the Passion came into the possession of the Gentiles, who
were not guilty of Christ's death. The ashes were put into water for
the purpose of expiation, because Baptism receives from Christ's
Passion the power of washing away sins. The priest who immolated and
burned the cow, and he who burned, and he who gathered together the
ashes, were unclean, as also he that sprinkled the water: either
because the Jews became unclean through putting Christ to death,
whereby our sins are expiated; and this, until the evening, i.e.
until the end of the world, when the remnants of Israel will be
converted; or else because they who handle sacred things with a view
to the cleansing of others contract certain uncleannesses, as Gregory
says (Pastor. ii, 5); and this until the evening, i.e. until the end
of this life.
Reply Obj. 6: As stated above (ad 5), an uncleanness which was caused
by corruption either of mind or of body was expiated by
sin-offerings. Now special sacrifices were wont to be offered for the
sins of individuals: but since some were neglectful about expiating
such sins and uncleannesses; or, through ignorance, failed to offer
this expiation; it was laid down that once a year, on the tenth day
of the seventh month, a sacrifice of expiation should be offered for
the whole people. And because, as the Apostle says (Heb. 7:28), "the
Law maketh men priests, who have infirmity," it behooved the priest
first of all to offer a calf for his own sins, in memory of Aaron's
sin in fashioning the molten calf; and besides, to offer a ram for a
holocaust, which signified that the priestly sovereignty denoted by
the ram, who is the head of the flock, was to be ordained to the
glory of God. Then he offered two he-goats for the people: one of
which was offered in expiation of the sins of the multitude. For the
he-goat is an evil-smelling animal; and from its skin clothes are
made having a pungent odor; to signify the stench, uncleanness and
the sting of sin. After this he-goat had been immolated, its blood
was taken, together with the blood of the calf, into the Holy of
Holies, and the entire sanctuary was sprinkled with it; to signify
that the tabernacle was cleansed from the uncleanness of the children
of Israel. But the corpses of the he-goat and calf which had been
offered up for sin had to be burnt, to denote the destruction of
sins. They were not, however, burnt on the altar: since none but
holocausts were burnt thereon; but it was prescribed that they should
be burnt without the camp, in detestation of sin: for this was done
whenever sacrifice was offered for a grievous sin, or for the
multitude of sins. The other goat was let loose into the wilderness:
not indeed to offer it to the demons, whom the Gentiles worshipped in
desert places, because it was unlawful to offer aught to them; but in
order to point out the effect of the sacrifice which had been offered
up. Hence the priest put his hand on its head, while confessing the
sins of the children of Israel: as though that goat were to carry
them away into the wilderness, where it would be devoured by wild
beasts, because it bore the punishment of the people's sins. And it
was said to bear the sins of the people, either because the
forgiveness of the people's sins was signified by its being let
loose, or because on its head written lists of sins were fastened.
The figurative reason of these things was that Christ was
foreshadowed both by the calf, on account of His power; and by the
ram, because He is the Head of the faithful; and by the he-goat, on
account of "the likeness of sinful flesh" (Rom. 8:3). Moreover,
Christ was sacrificed for the sins of both priests and people: since
both those of high and those of low degree are cleansed from sin by
His Passion. The blood of the calf and of the goat was brought into
the Holies by the priest, because the entrance to the kingdom of
heaven was opened to us by the blood of Christ's Passion. Their
bodies were burnt without the camp, because "Christ suffered without
the gate," as the Apostle declares (Heb. 13:12). The scape-goat may
denote either Christ's Godhead Which went away into solitude when the
Man Christ suffered, not by going to another place, but by
restraining His power: or it may signify the base concupiscence which
we ought to cast away from ourselves, while we offer up to Our Lord
acts of virtue.
With regard to the uncleanness contracted by those who burnt these
sacrifices, the reason is the same as that which we assigned (ad 5)
to the sacrifice of the red heifer.
Reply Obj. 7: The legal rite did not cleanse the leper of his
deformity, but declared him to be cleansed. This is shown by the
words of Lev. 14:3, seqq., where it was said that the priest, "when
he shall find that the leprosy is cleansed," shall command "him that
is to be purified": consequently, the leper was already healed: but
he was said to be purified in so far as the verdict of the priest
restored him to the society of men and to the worship of God. It
happened sometimes, however, that bodily leprosy was miraculously
cured by the legal rite, when the priest erred in his judgment.
Now this purification of a leper was twofold: for, in the first
place, he was declared to be clean; and, secondly, he was restored,
as clean, to the society of men and to the worship of God, to wit,
after seven days. At the first purification the leper who sought to
be cleansed offered for himself "two living sparrows . . .
cedar-wood, and scarlet, and hyssop," in such wise that a sparrow and
the hyssop should be tied to the cedar-wood with a scarlet thread, so
that the cedar-wood was like the handle of an aspersory: while the
hyssop and sparrow were that part of the aspersory which was dipped
into the blood of the other sparrow which was "immolated . . . over
living waters." These things he offered as an antidote to the four
defects of leprosy: for cedar-wood, which is not subject to
putrefaction, was offered against the putrefaction; hyssop, which is
a sweet-smelling herb, was offered up against the stench; a living
sparrow was offered up against numbness; and scarlet, which has a
vivid color, was offered up against the repulsive color of leprosy.
The living sparrow was let loose to fly away into the plain, because
the leper was restored to his former liberty.
On the eighth day he was admitted to divine worship, and was restored
to the society of men; but only after having shaved all the hair of
his body, and washed his clothes, because leprosy rots the hair,
infects the clothes, and gives them an evil smell. Afterwards a
sacrifice was offered for his sin, since leprosy was frequently a
result of sin: and some of the blood of the sacrifice was put on the
tip of the ear of the man that was to be cleansed, "and on the thumb
of his right hand, and the great toe of his right foot"; because it
is in these parts that leprosy is first diagnosed and felt. In this
rite, moreover, three liquids were employed: viz. blood, against the
corruption of the blood; oil, to denote the healing of the disease;
and living waters, to wash away the filth.
The figurative reason was that the Divine and human natures in Christ
were denoted by the two sparrows, one of which, in likeness of His
human nature, was offered up in an earthen vessel over living waters,
because the waters of Baptism are sanctified by Christ's Passion. The
other sparrow, in token of His impassible Godhead, remained living,
because the Godhead cannot die: hence it flew away, for the Godhead
could not be encompassed by the Passion. Now this living sparrow,
together with the cedar-wood and scarlet or cochineal, and hyssop,
i.e. faith, hope and charity, as stated above (ad 5), was put into
the water for the purpose of sprinkling, because we are baptized in
the faith of the God-Man. By the waters of Baptism or of his tears
man washes his clothes, i.e. his works, and all his hair, i.e. his
thoughts. The tip of the right ear of the man to be cleansed is
moistened with some the blood and oil, in order to strengthen his
hearing against harmful words; and the thumb and toe of his right
hand and foot are moistened that his deeds may be holy. Other matters
pertaining to this purification, or to that also of any other
uncleannesses, call for no special remark, beyond what applies to
other sacrifices, whether for sins or for trespasses.
Reply Obj. 8 and 9: Just as the people were initiated by circumcision
to the divine worship, so were the ministers by some special
purification or consecration: wherefore they are commanded to be
separated from other men, as being specially deputed, rather than
others, to the ministry of the divine worship. And all that was done
touching them in their consecration or institution, was with a view
to show that they were in possession of a prerogative of purity,
power and dignity. Hence three things were done in the institution of
ministers: for first, they were purified; secondly, they were adorned
[*'Ornabantur.' Some editions have 'ordinabantur'--'were ordained':
the former reading is a reference to Lev. 8:7-9] and consecrated;
thirdly, they were employed in the ministry. All in general used to
be purified by washing in water, and by certain sacrifices; but the
Levites in particular shaved all the hair of their bodies, as stated
in Lev. 8 (cf. Num. 8).
With regard to the high-priests and priests the consecration was
performed as follows. First, when they had been washed, they were
clothed with certain special garments in designation of their
dignity. In particular, the high-priest was anointed on the head with
the oil of unction: to denote that the power of consecration was
poured forth by him on to others, just as oil flows from the head on
to the lower parts of the body; according to Ps. 132:2: "Like the
precious ointment on the head that ran down upon the beard, the beard
of Aaron." But the Levites received no other consecration besides
being offered to the Lord by the children of Israel through the hands
of the high-priest, who prayed for them. The lesser priests were
consecrated on the hands only, which were to be employed in the
sacrifices. The tip of their right ear and the thumb of their right
hand, and the great toe of their right foot were tinged with the
blood of the sacrificial animal, to denote that they should be
obedient to God's law in offering the sacrifices (this is denoted by
touching their right ear); and that they should be careful and ready
in performing the sacrifices (this is signified by the moistening of
the right foot and hand). They themselves and their garments were
sprinkled with the blood of the animal that had been sacrificed, in
memory of the blood of the lamb by which they had been delivered in
Egypt. At their consecration the following sacrifices were offered: a
calf, for sin, in memory of Aaron's sin in fashioning the molten
calf; a ram, for a holocaust, in memory of the sacrifice of Abraham,
whose obedience it behooved the high-priest to imitate; again, a ram
of consecration, which was a peace-offering, in memory of the
delivery from Egypt through the blood of the lamb; and a basket of
bread, in memory of the manna vouchsafed to the people.
In reference to their being destined to the ministry, the fat of the
ram, one roll of bread, and the right shoulder were placed on their
hands, to show that they received the power of offering these things
to the Lord: while the Levites were initiated to the ministry by
being brought into the tabernacle of the covenant, as being destined
to the ministry touching the vessels of the sanctuary.
The figurative reason of these things was that those who are to be
consecrated to the spiritual ministry of Christ, should be first of
all purified by the waters of Baptism, and by the waters of tears, in
their faith in Christ's Passion, which is a sacrifice both of
expiation and of purification. They have also to shave all the hair
of their body, i.e. all evil thoughts. They should, moreover, be
decked with virtues, and be consecrated with the oil of the Holy
Ghost, and with the sprinkling of Christ's blood. And thus they
should be intent on the fulfilment of their spiritual ministry.
Reply Obj. 10: As already stated (A. 4), the purpose of the Law was
to induce men to have reverence for the divine worship: and this in
two ways; first, by excluding from the worship of God whatever might
be an object of contempt; secondly, by introducing into the divine
worship all that seemed to savor of reverence. And, indeed, if this
was observed in regard to the tabernacle and its vessels, and in the
animals to be sacrificed, much more was it to be observed in the very
ministers. Wherefore, in order to obviate contempt for the ministers,
it was prescribed that they should have no bodily stain or defect:
since men so deformed are wont to be despised by others. For the same
reason it was also commanded that the choice of those who were to be
destined to the service of God was not to be made in a broadcast
manner from any family, but according to their descent from one
particular stock, thus giving them distinction and nobility.
In order that they might be revered, special ornate vestments were
appointed for their use, and a special form of consecration. This
indeed is the general reason of ornate garments. But the high-priest
in particular had eight vestments. First, he had a linen tunic.
Secondly, he had a purple tunic; round the bottom of which were
placed "little bells" and "pomegranates of violet, and purple, and
scarlet twice dyed." Thirdly, he had the ephod, which covered his
shoulders and his breast down to the girdle; and it was made of gold,
and violet and purple, and scarlet twice dyed and twisted linen: and
on his shoulders he bore two onyx stones, on which were graven the
names of the children of Israel. Fourthly, he had the rational, made
of the same material; it was square in shape, and was worn on the
breast, and was fastened to the ephod. On this rational there were
twelve precious stones set in four rows, on which also were graven
the names of the children of Israel, in token that the priest bore
the burden of the whole people, since he bore their names on his
shoulders; and that it was his duty ever to think of their welfare,
since he wore them on his breast, bearing them in his heart, so to
speak. And the Lord commanded the "Doctrine and Truth" to be put in
the rational: for certain matters regarding moral and dogmatic truth
were written on it. The Jews indeed pretend that on the rational was
placed a stone which changed color according to the various things
which were about to happen to the children of Israel: and this they
call the "Truth and Doctrine." Fifthly, he wore a belt or girdle made
of the four colors mentioned above. Sixthly, there was the tiara or
mitre which was made of linen. Seventhly, there was the golden plate
which hung over his forehead; on it was inscribed the Lord's name.
Eighthly, there were "the linen breeches to cover the flesh of their
nakedness," when they went up to the sanctuary or altar. Of these
eight vestments the lesser priests had four, viz. the linen tunic and
breeches, the belt and the tiara.
According to some, the literal reason for these vestments was that
they denoted the disposition of the terrestrial globe; as though the
high-priest confessed himself to be the minister of the Creator of
the world, wherefore it is written (Wis. 18:24): "In the robe" of
Aaron "was the whole world" described. For the linen breeches
signified the earth out of which the flax grows. The surrounding belt
signified the ocean which surrounds the earth. The violet tunic
denoted the air by its color: its little bells betoken the thunder;
the pomegranates, the lightning. The ephod, by its many colors,
signified the starry heaven; the two onyx stones denoted the two
hemispheres, or the sun and moon. The twelve precious stones on the
breast are the twelve signs of the zodiac: and they are said to have
been placed on the rational because in heaven are the types
(_rationes_) of earthly things, according to Job 38:33: "Dost thou
know the order of heaven, and canst thou set down the reason
(_rationem_) thereof on the earth?" The turban or tiara signified the
empyrean: the golden plate was a token of God, the governor of the
universe.
The figurative reason is evident. Because bodily stains or defects
wherefrom the priests had to be immune, signify the various vices and
sins from which they should be free. Thus it is forbidden that he
should be blind, i.e. he ought not to be ignorant: he must not be
lame, i.e. vacillating and uncertain of purpose: that he must have "a
little, or a great, or a crooked nose," i.e. that he should not, from
lack of discretion, exceed in one direction or in another, or even
exercise some base occupation: for the nose signifies discretion,
because it discerns odors. It is forbidden that he should have "a
broken foot" or "hand," i.e. he should not lose the power of doing
good works or of advancing in virtue. He is rejected, too, if he have
a swelling either in front or behind [Vulg.: 'if he be
crook-backed']: by which is signified too much love of earthly
things: if he be blear-eyed, i.e. if his mind is darkened by carnal
affections: for running of the eyes is caused by a flow of matter. He
is also rejected if he had "a pearl in his eye," i.e. if he presumes
in his own estimation that he is clothed in the white robe of
righteousness. Again, he is rejected "if he have a continued scab,"
i.e. lustfulness of the flesh: also, if he have "a dry scurf," which
covers the body without giving pain, and is a blemish on the
comeliness of the members; which denotes avarice. Lastly, he is
rejected "if he have a rupture" or hernia; through baseness rending
his heart, though it appear not in his deeds.
The vestments denote the virtues of God's ministers. Now there are
four things that are necessary to all His ministers, viz. chastity
denoted by the breeches; a pure life, signified by the linen tunic;
the moderation of discretion, betokened by the girdle; and rectitude
of purpose, denoted by the mitre covering the head. But the
high-priests needed four other things in addition to these. First, a
continual recollection of God in their thoughts; and this was
signified by the golden plate worn over the forehead, with the name
of God engraved thereon. Secondly, they had to bear with the
shortcomings of the people: this was denoted by the ephod which they
bore on their shoulders. Thirdly, they had to carry the people in
their mind and heart by the solicitude of charity, in token of which
they wore the rational. Fourthly, they had to lead a godly life by
performing works of perfection; and this was signified by the violet
tunic. Hence little golden bells were fixed to the bottom of the
violet tunic, which bells signified the teaching of divine things
united in the high-priest to his godly mode of life. In addition to
these were the pomegranates, signifying unity of faith and concord in
good morals: because his doctrine should hold together in such a way
that it should not rend asunder the unity of faith and peace.
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