LETTER LXXII. 

In this letter S. Ambrose deals with the question of the rite of circumcision, and explains to Constantius why it was established in the Old Testament and yet done away in the New. He speaks also of the true and spiritual circumcision which belongs to Christians.

AMBROSE TO CONSTANTIUS.

1. Many persons have raised an important question why circumcision should be enjoined as profitable by the authority of the Old Testament, and rejected as useless by the teaching of the New; especially since it was Abraham, who  saw the day of the Lord Jesus  and was glad, who first received the command to observe the rite of circumcision. For it is manifest that he directed his mind not to the literal but to the spiritual sense of the Divine Law, and so in the sacrifice of the lamb saw the true passion of the Lord's Body.

2. What then shall we consider to have been the aim of our father Abraham, in first instituting that which his posterity were not to follow? or for what reason are the bodies of infants circumcised, and in their very birth subjected to dangers, and this at the Divine command, so that peril of their life ensues from a mystery of religion. What is the meaning of this? For the ground of the truth is hidden, and either something should have been signified by an intelligibe mystery, or else it should have been indicated by a mystery which was not so full of danger.

3. And why was the sign of the Divine Testament attached to that member which is considered as less comely to sight; or with what purpose did the Creator of our body Himself, in the very beginning of our race, choose that His work should be wounded and stained with blood, and a portion of it cut off, which He, Who has disposed all things in order, deemed proper to form together with the other members, as though it were necessary? For this portion of our bodies is either contrary to nature, and then no man ought to have that which is contrary to nature, or it is according to nature, and that ought not to be cut off which was created according to the perfection of nature; especially since aliens from the portion of the Lord our God are wont to make this a chief subject of ridicule. Again as it is God's purpose, as He has frequently declared, to induce as many persons ;is possible to the observance of holy religion, how much more would they be invited, were not some deterred either by the danger or reproach of this very circumcision.

4. To return therefore to my first purpose and follow the order I have proposed, it seems good to speak of the nature itself of circumcision. The defence of this ought to be twofold, for so is the accusation, the one brought by the Gentiles, the other by those who are considered as belonging to the people of God, more vigorously on the part of the Gentiles, for they deem men marked with circumcision to be worthy even of scorn and disgrace. Yet their own wisest men approve of circumcision, so as to think it right to circumcise those whom they select to know and celebrate their mysteries  08-5 5. a Baehr on Herod, ii. 37, quotes with apparent approval Wesseling's opinion that in fact, though Herodotus does not expressly state it, among the Egyptians only the priests and those initiated in the mysteries received circumcision. It is to this perhaps that S. Ambrose is here alluding. See also the art. on 'Circumcision' in Smith's Dict. of the Bible. .

5. The Egyptians too, who apply themselves to geometry and observing the courses of the stars, consider a priest who does not bear the mark of circumcision impious. For they believe that neither the wisdom of incantation, nor geometry, nor astronomy can attain their due power without the seal of circumcision. And therefore, in order to render their operations efficacious they choose to solemnize a certain purification of their own by means of the secret rite of circumcision.

6. And we find in ancient history that not only the Egyptians but also some of the /Ethiopians Arabs and Phoenicians used circumcision. And in maintaining this custom they think that they are maintaining one still to approved, for being thus initiated by means of the first fruits of their own body and blood, they conceive that by the consecration of this small portion, the snares which demons lay for our kind will be defeated; and that those who attempt to injure the well-being of the whole man, may find their power baffled either by the law or the semblance of sacred circumcision. For I am of opinion that heretofore the Prince of devils has deemed that his arts would lose their baneful efficacy if he were to attempt to injure one whom he found initiated by the seal of sacred circumcision, or one who seemed at least in this respect to obey the Divine law.

7. Now he who diligently considers the functions of our several members will be able to judge that it was for no unmeaning purpose that as regards this little portion of this member the child was not only circumcised but circumcised also on the eighth day; when the mother of the child begins to be in pure blood, having before the eighth day been considered as sitting in unclean blood. Let so much have been said in reply to those who are not joined with us in unity of faith; on which account discussion with them, as differing from us, becomes more difficult.

8. But to those who believe in the Lord Jesus Christ we have to offer the following reply, which, when we were disputing against the opinions of Gentiles, we were unwilling to disclose. For if we were  redeemed not ivith corruptible silver and gold, but ivith the precious blood of our Lord Jesus Christ, and purchased from no one but him who had purchased with money, and was owner of, the services of our now sinful race, beyond a doubt he demanded a price for releasing from his service those whom he kept in bondage. But the price of our freedom was the Blood of the Lord Jesus, which of necessity was to be paid to him to whom we were sold by our sins.

9. Until, therefore, this price should have been paid for all men which by the shedding of the Lords Blood had to be so paid for the absolution of all, the blood of every man, who, by the Law and solemn custom were to follow the precepts of holy religion, was required. But, since one Lord Christ suffered, seeing that the ransom is now paid for all, there is now no longer any need that the blood of every man one by one should be shed by circumcision, for in the Blood of Christ the circumcision of all has been solemnized, and in His Cross we are all crucified together with Him, and buried in His sepulchre, and  planted together in the likeness of His death, that henceforth we should not serve sin:  for he that is dead, is free from sin. 

10. But if any one, such as Marcion and Manichaeus, deem the judgment of God to be worthy of blame, either because He thought fit to give command concerning the observance of circumcision, or because He published a law directing the effusion of blood; he must needs consider the Lord Jesus also worthy of blame, Who shed not a little but much blood for the redemption of the world, and up to this hour commands us also to shed our blood for the great contest of Religion, saying,  If any man will follow Me, let him, deny himself, and take up his cross and follow Me. But if in the case of a man offering his whole self out of piety, and cleansing himself by the effusion of much blood, such an accusation is not just, how can we blame the Law, for exacting a little drop of blood, when we proclaim the command of the Lord Jesus for the shedding of much blood, and the death of the whole body?

11. Nor was the very symbol and semblance of circumcision useless, for the people of God, signed thereby as by a certain bodily seal, was distinguished from the other nations. But the name of Christ being now bestowed upon them they have no need of a bodily sign, for they have obtained the honour of a Divine appellation. But what was there absurd in somewhat of pain or labour seeming to be imposed for piety's sake, to the intent that by such contests devotion might be better tried? It is becoming also that from the very cradle of life the symbol of religion should grow with our growth, and that all of a maturer age should be ashamed to yield either to labour or pain when their tender infancy had conquered both.

12. But now Christians have no need of the light pain of circumcision, for bearing about with them the Lord's Death, they at every act engrave on their foreheads contempt of their own death, as knowing that without the cross of the Lord they can have no salvation. For who would use a needle to fight with when armed with stronger weapons?

13. And now any one may easily perceive how easily the suggestion may be refuted, that more persons might be incited to the observance of holy religion unless they were withheld by the fear of pain or the appearance of labour. For could this terrify an older person, when many infants endured it without danger? Granting however that some Jewish children unable to bear the pain of circumcision and of so keen a stroke may have died, still this did not deter those of a robuster and more advanced age, and one who thus obeyed the celestial precepts it only made more praiseworthy.

14. But if they imagine that this light pain was such an obstacle to confession, what will they say of martyrdom? For if they choose to blame the pain of circumcision, they must blame also the death of martyrs, by whom religion so far from being impaired has received its perfection. But the pain of circumcision is so much removed from being hurtful to faith, that faith is approved by pain, for greater is the grace of faith if any one for religion's sake despise pain; and such a one has a greater reward than he who was only willing to endure the pain of circumcision that he might glory in the Law, and win praise of men rather than of God.

15. It was fitting therefore that this partial circumcision should take place before His advent Who was to circumcise the whole man, and that the human race should receive a partial preparation for believing in that which is perfect. But if circumcision must take place, in what region of the body ought it rather to fall than on that which seems to some less comely?  And those members of the body, which rue think to be less honourable, upon those we bestow more abundant power; and our uncomely parts have abundant comeliness.  For in what member ought men to be rather reminded of his blood than in that which is wont to minister to transgression?

16. And now is the fitting time to reply to those also who say, If this part of our body is according to nature it ought not to be cut off, but if contrary to nature, then it ought not to have been born together with it. Let these men, being so subtle, themselves answer me, whether the succession of the human race, which arises by generation is according to nature or contrary to nature? If according to nature, it ought never to be interrupted, and then how can we praise the chastity of men, the virginity of maids, the abstinence of widows, the continence of wives? No effort then to promote this succession should be suffered to lie idle. But the Author of nature Himself did not pay this regard to generation, for He gave us, when living in the body, His own example, and exhorted His disciples to chastity, saying,  There be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. 

17. Man being made up of body and soul, (for at present it will suffice to speak of these and not to mention the spirit,) he is not naturally the same in both, but what is according to the nature of the body is contrary to the nature of the soul, and what is according to the nature of the soul is contrary to the nature of the body; so that were I to speak that which is according to nature in that which is seen, it will be contrary to nature as regards the unseen, and what is according to nature in the unseen is contrary to nature as regards the seen. It is no incongruity therefore in the man of God, if there should be things contrary to the nature of the body which are according to the nature of the soul.

18. With regard to those who say that more would have believed if circumcision had not been instituted, let them receive this answer, that more would have believed if there had been no martyrdom, but the constancy of a few is to be preferred to the remissness of a larger number. For as many kinds of washings preceded, because that one true Sacrament of Baptism with water and the Spirit, whereby the whole man is redeemed, was to follow, so also the circumcision of many was to precede, because the circumcision of the Lord's Passion, which Jesus suffered as the Lamb of God, that He might  take away the sins of the world, was to follow.

19. My object in writing this has been to shew that it was fitting that circumcision, which is outward, should precede, that now after the Lord's Advent it might seem to be justly excluded. But now that circumcision is necessary which is in secret,  in spirit not in the letter, seeing that there are two men in one, of whom it is said,  Though our out-ward man perish according to the desires of error,  yet the inward man is renewed day by day, and in another passage,  For I delight in the law of God after the inward man; that is, our inward man which is made according to the image and likeness of God, our outward is that which is formed of clay. So again in Genesis two creations of man are declared to us, and it is signified that by the second man was truly made.

20. As therefore there are two men, so also is his conversation two-fold; one of the inward the other of the outward man. And indeed many acts of the inward man reach to the outward man, in the same way that the chastity of the inward man passes into bodily chastity. He who is free from adultery of the heart is free from adultery of the body, but it does not also follow that he who has not sinned in body should not have sinned even in heart, for it is written,  Whosoever looketh on a woman to lust after her hath already committed adultery with her in his heart. For although he be not yet an adulterer in body, still in affection he is one. So that there is a circumcision of the inward man, for he who is circumcised has put off, like a foreskin, all the allurements of the flesh, that so he may be in the spirit, not in the flesh, and  by the spirit may mortify the deeds of the flesh. 

21. And this is that circumcision which is in secret, as Abraham was first in the uncircumcision and afterwards came to be in the circumcision. Thus our inward man, while it is in the flesh, is as it were in uncircumcision, but when he is now no longer in the flesh but in the spirit, he begins to be in the circumcision not in the uncircumcision. And as he who is circumcised does not put off the whole flesh but his foreskin only, where corruption more frequently lies, so he who is circumcised in secret, puts off that flesh of which it is written,  All flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth, but the word of our God shall stand for ever;  and there remains the flesh which will see the salvation of God, as it is written,  And all flesh shall see the salvation of God. What this flesh is cleanse your ears that you may understand.

22. Now that circumcision which is secret ought to be of such a kind as to bear no comparison with that which is outward. He therefore who is a Jew in secret, is he who excels, he who is from Judah, whose  hand is in the neck of his enemies, who  stooped down and couched as a lion, and as a lion's whelp, whom, his brethren praise. From this Judah the prince departs not, because his word makes princes, such as are not overcome by worldly allurements and ensnared by the pleasures of this world. And since Judah himself was born into this generation, many of those who were born afterwards are preferred, that they may enjoy a pre-eminence of virtue. Let us have therefore the circumcision which is in secret, and the Jew that is in secret, that is, the spiritual: but he that is  spiritual, as being a prince,  judgeth all things, yet he himself is judged of no man. It was fitting therefore, that the circumcision commanded by the prescript of the Law, which was partial, should cease after His coming Who was to circumcise the whole man, and fulfil the circumcision of the Law. And who is this but He Who said  I  am not come to destroy the Law, but to fulfil it? 

24. That the fulness of the Gentiles is come in is another reason, if you will attend to it carefully, why the circumcision of the foreskin ought to cease. For it was not upon the Gentiles but upon the seed of Abraham that circumcision was enjoined, for this is the first Divine promise,  And God said unto Abraham, Thou shall keep My covenant therefore, thou and thy seed after in their generations. This is My covenant, which ye shall keep, between Me and you and thy seed after thee; Every man child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt Me and you. And he that is eight days old shall be circumcised among you, every man child in your generations. He that is born in thy house, or bought with money of any stranger, which is not of thy seed, must needs be circumcised; and My covenant shall be in your flesh, for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised  on the eighth day,  shall be cut 

 off from the people; he hath broken My Covenant. It is affirmed indeed that the Hebrew text, as Aquila intimates, does not contain the words 'on the eighth day;' but all authority does not rest with Aquila, who being a Jew has passed it by in the letter, and not inserted, 'on the eighth day.'

25. Meanwhile you have heard that both the eighth day and circumcision were given for a sign; now a sign is an indication of a greater matter, a symbol of a future verity; and a covenant was given to Abraham and his seed, to whom it was said,  In Isaac shall thy seed be. The circumcision of the Jews therefore, or of one born in his house, or bought with his money was permitted. But we cannot extend this to a foreigner or proselyte, unless they were born in the house of Abraham, or bought with his money, or of his seed. Again, nothing is said of proselytes; when it is wished to speak of them they are expressly mentioned, as it is written:  And the Lord spake unto Moses, saying, Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them:  . .  Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-sacrifice. When therefore they are intended to be included the Law touches them; when the Divine word does not point to them, how can they seem to be bound? Again, it is written,  Speak unto the sons of Aaron, when the priests are intended; and so as regards the Levites also.

26. Thus it is abundantly manifest that even according to the letter of the Law, although the Law be spiritual, yet that according to the very letter of the Law the Gentiles could not be obliged to observe circumcision, but that circumcision itself was a sign, until  the fulness of the Gentiles should be come in, and so all Israel be saved by circumcision, not of a small portion of one member, but of the heart. And both the excuse on our parts is sufficient, and the continuance of circumcision among the Jews up to this day is excluded.

27. But as to its being imputed it as a cause of blame, now or in past time, by the Gentiles, I would say, first, it is not competent to them to blame or deride what others who are their fellows do. Suppose however that there were cause for their ridicule, why ought this to move us, when the very cross of the Lord is  a stumbling-block to the Jews, and foolishness to the Greeks, but to us the power of God and the wisdom of God. And the Lord Hims,elf has said,  Whosoever shall be ashamed  ^{08-6 6. 1 confusus fuerit}  of Me before men, of him will I also be ashamed before My Father Which is in heaven; teaching us not to be disturbed by those things which are laughed at by men, if we observe them in the service of religion.

1071 EPISTOLA LXXII.

 Rogabant aliqui cur Deus cum in Testamento veteri circumcisionem instituerit, eam abrogaverit in novo? cur etiam de illa omnino legem tulerit, cum ipsa puerum in discrimen adduceret? cur tandem in ea corporis parte fieri voluerit? Primum igitur ut illis satisfaciat, qui erant a fide alieni; reponit circumcisionem a sapientibus viris, plurimisque populis usurpatam esse, nec deesse rationem, cur octavo die   1243C   celebraretur. Deinde christianos docet in illa signum fuisse redemptionis, ac proinde ubi pretium hujus solutum est, illam omitti jam debuisse. Tum haereticos legem de fundendo sanguine calumniantes ostendit passionem Domini simul damnare. Hinc eos refellit qui fidei circumcisionem obfuisse criminabantur, sicut et illos, qui partem corporis, quae naturalis esset, argutabantur non esse recidendam. Postremo pluribus de occulta christianorum circumcisione disputatis, eos ad externam probat non obligari. 

AMBROSIUS CONSTANTIO.

1. Non mediocris plerosque movet quaestio, qua causa circumcisio et veteris Testamenti auctoritate  1243D quasi utilis imperetur, et novi testamenti magisterio quasi inutilis repudietur (Act. XV, 10); cum praesertim  1244A Abraham primus oraculum circumcisionis celebrandae acceperit (Gen. XVII, 10), qui diem Domini Jesu vidit, et gavisus est (Joan. VIII, 56). Quod utique in evidenti est, quia non corporalibus, sed spiritalibus legis divinae intenderit; et ideo veram Dominici corporis passionem in agni conspexerit immolatione.

2. Quid ergo dicemus secutum patrem Abraham, ut id primus institueret, quod ejus non sequeretur haereditas? aut qua ratione circumciduntur infantulorum corpora; et in ipso ortu subjiciuntur periculis, et hoc imperari oraculo; ut discrimen salutis fiat de mysterio religionis. Quid hoc significat? Latet enim causa veri, et oportuit aut aperto aliquid mysterio significari, aut non periculoso mysteriorum  1244B indicio mandati.

3. Cur vero signum Testamenti divini in ea datur parte membrorum, quae visu inhonestior aestimatur? aut qua gratia ipse operator corporis nostri in ipso nostrae generationis exordio circumcidi voluit opus suum, et vulnerari, et cruentari, et abscidi partem, quam velut necessariam, qui omnia disposuit ordinate, cum caeteris membris faciendam putavit? Aut enim praeter naturam est haec portio corporis nostri, et non oportuit habere omnes homines, quod esset praeter naturam: aut secundum naturam est, et non decuit amputari, quod secundum naturae perfectionem creatum foret; cum praesertim alieni a portione Domini Dei nostri, id praecipue irridere soliti sint. Deinde cum propositum sit Deo, ut frequenter  1244C ipse testificatus est, plures ad sacrae observantiam provocare religionis, quanto magis invitarentur, si non 1072 aliqui circumcisionis ipsius aut periculo, aut opprobrio revocarentur.

4. Ergo ut ad prima redeamus, et propositum persequamur ordinem, de ipsa circumcisionis qualitate dicendum videtur. Cujus gemina debet esse defensio, quia duplex est accusatio: una quae irrogatur a gentilibus, altera quae ab iis, qui de populo Dei sunt, aestimatur. Vehementior autem gentilium, qui viros circumcisione signatos etiam opprobrio et illusione dignos arbitrantur. Sed etiam ipsorum sapientissimi quique ita circumcisionem approbant, ut  1244D electos suos erga cognoscenda et celebranda mysteria circumcidendos putent.

 1245A 5. Denique Aegyptii, qui et geometriae, et colligendis siderum cursibus operam intendunt suam, impium judicant sacerdotem, qui nequaquam habeat circumcisionis insigne. Nam neque magici carminis sapientiam, nec geometriam, nec astronomiam judicant vim suam obtinere sine circumcisionis signaculo. Et ideo ut impetrandi vim operationi adhibeant suae, purgationem quamdam vatum suorum circumcisionis arcano celebrandam existimant.

6. Reperimus autem in historia veterum non solum Aegyptios, sed etiam Aethiopum, et Arabum, et Phoenicum aliquos circumcisione erga suos usos. Et hanc putant se adhuc probandae viam servare rationis; eo quod sui corporis primitiis et sanguinis initiati, insidias daemonum, quas illi generi nostro  1245B moliuntur, exiguae partis arbitrentur consecrationibus destruendas; ut qui totius hominis saluti nituntur nocere, infirmari operationem suam putent circumcisionis sacrae vel lege, vel specie. Arbitror enim quod in praeteritum ipse daemonum princeps cessare suas artes erga noxiae operationis effectum aestimaverit, si ei nocere conaretur, quem signaculo circumcisionis sacrae initiatum adverteret, aut ei qui videretur in hoc saltem munere legi divinae obtemperare.

7. Jam qui singulorum membrorum officia diligenter expendit, non otiosam causam in hac membri hujus portiuncula aestimare poterit, qua ratione non solum circumcidatur puer, verum etiam octavo circumcidatur die; quando incipit mater pignoris nati in sanguine esse puro, quae ante octavum diem fertur  1245C in sanguine immundo sedere (Gen. XVII, 12). Haec adversum eos dicta sint, qui nulla nobis unitate fidei sociantur; et ideo tamquam adversum dissidentes difficilior disputandi locus.

8. Responsum autem sibi hujusmodi habeant, qui credunt in Dominum Jesum, quod nudare noluimus, cum adversum opiniones gentilium disputaremus. Nam si redempti sumus non corruptibilibus argento et auro, sed pretioso sanguine Domini nostri Jesu Christi (I Petr. I, 18, 19); quo utique 1073 vendente, nisi eo qui nostrum jam peccatricis successionis aere quaesitum servitium possidebat: sine dubio ipse flagitabat pretium, ut servitio exueret, quos tenebat obstrictos. Pretium autem nostrae liberationis erat sanguis Domini Jesu, quod necessario solvendum  1246A erat ei, cui peccatis nostris venditi eramus.

9. Donec igitur hoc pretium pro omnibus solveretur hominibus, quod Dominici sanguinis effusione pro omnium fuit solvendum absolutione, opus fuit singulorum sanguine, qui Lege et consuetudinis ritu, sacrae praecepta sequerentur religionis. Sed quia pretium pro omnibus solutum est, posteaquam passus est Christus Dominus, jam non opus est, ut viritim sanguis singulorum circumcisione fundatur; cum in sanguine Christi circumcisio universorum celebrata sit, et in illius cruce omnes simul crucifixi simus cum eo, et consepulti in ejus sepulcro, complantati similitudini mortis ejus, ut ultra non serviamus peccato:  Qui enim mortuus est, justificatus est a peccato (Rom. VI, 7).

 1246B 10. Quod si quis, ut Marcion et Manichaeus, reprehendendum Dei putat esse judicium, quia vel oraculum de circumcisione celebranda edendum putavit esse, vel legem qua sanguinis effusio mandatur; necesse est ut is etiam Dominum Jesum reprehendendum arbitretur, qui non exiguum, sed multum sanguinem pro hujus mundi effudit redemptione, et hodieque nos fundere jubet sanguinem nostrum pro tanto religionis certamine, dicens:  Qui vult me sequi, tollat crucem suam, et sequatur me (Matth. XVI, 24). Si autem nequaquam justa est accusatio, cum aliquis totum se pro pietate offerat, et multi sanguinis se mundet effusione; quomodo legem possumus reprehendere, exigui stillam exigentem sanguinis, cum praedicemus Dominum Jesum  1246C multi effusionem sanguinis, et totius corporis mortem imperantem?

11. Nec ipsum circumcisionis signaculum et species feriabatur, quo populus Dei velut quodam sigillo signatus corporis, discernebatur a caeteris nationibus. Nunc autem Christi donatus nomine signum corporis nequaquam requirit, qui praerogativam divinae meruit nuncupationis. Quid autem absurdum si propter pietatem aliquid doloris vel laboris inferri videbatur, quo plus devotio per haec certamina probaretur? Pulchrum etiam ut ab ipsis vitae incunabulis insigne religionis adolesceret, et puderet unumquemque aetatis provectioris vel labori, vel dolori cedere, quorum utrumque tenera infantia vicisset.

12. Sed jam levi circumcisionis dolore non opus  1247A est Christiano populo, qui mortem Domini circumferens, per momenta singula fronti propriae mortis contemptum inscribit, utpote 1074 qui sciat sine cruce Domini salutem se habere non posse. Quis enim acu utatur ad praeliandum, cum telis instructus sit validioribus?

13. Jam illud quivis facile refellendum advertit, quia propositum est plerosque potuisse ad sacrae religionis provocari obsequium, nisi essent doloris timore, vel laboris contuitu revocati. Et potuit hoc terrere majorem, quod infantuli plerique sustinebant sine periculo? Esto tamen aliquos infantulos Judaeorum, cum dolorem circumcisi corporis plagaeque ferventis sustinere non potuerint, defunctos fuisse: sed hoc nec caeteros deterrebat provectiori aetate robustos,  1247B et laudabiliorem faciebat eum, qui praeceptis obedisset coelestibus.

14. Quod si hoc in exiguo dolore arbitrantur confessionis fuisse obstaculum, quid de martyrio dicunt? Nam si reprehendunt circumcisionis dolorem, reprehendant et martyrum mortem, per quos cumulata, non minuta religio est. In tantum autem abest nocuisse fidei circumcisionis dolorem, ut probabiliorem fidem faciat dolor; major enim fidei gratia, si quis pro religione contemnat dolorem: et hic magis habet praemium quam ille, qui ideo dolorem voluit circumcisionis subire, ut gloriaretur in Lege et laudem ex hominibus magis quam ex Deo quaereret.

15. Oportuit igitur circumcisionem ex parte fieri ante ejus adventum, qui totum circumcideret hominem;  1247C ex parte enim debuit assuescere humana conditio, quemadmodum in id, quod perfectum est, crederetur. Si autem oportuit circumcidi, in qua magis parte membrorum oportuit circumcisionem fieri quam in ea, quae quibusdam videtur inhonestior?  Ut iis quae putarentur ignobiliora esse membra corporis nostri, honestatem abundantiorem circumdarent: et quae inhonesta sunt nostra, honestatem abundantiorem haberent  (I Cor. XII, 23). Ubi enim magis vir sanguinis sui admoneri debuit, quam in ea parte, quae ministerium errori exhibet.

16. Nunc tempus est ut et illis respondeamus qui dicunt, si ea pars corporis nostri secundum naturam est, nequaquam eam amputari oportuisse: si non est secundum naturam, non debuisse simul  1247D nasci. Qui quoniam tam arguti sunt, et ipsi mihi respondeant, utrum secundum naturam successio humana sit, quae generationibus adolescit, an contra naturam. Si enim secundum naturam, numquam igitur intermittenda est: et quomodo integritas virorum,  1248A virginitas puellarum, abstinentia viduarum, continentia conjugum praedicatur? Nullum ergo studium quaerendae successionis feriari debuit. Sed ipse auctor naturae non utique generationi obsecutus est, qui de se, cum esset in corpore constitutus, praebuit magisterium, 1075 et hortatus est discipulos ad integritatem, dicens:  Sunt spadones, qui se castraverunt propter regnum coelorum; qui potest capere, capiat (Matth. XIX, 12).

17. Cum sit autem homo compositus ex corpore et anima (satis est enim interim hoc dicere, et silere de spiritu) non est in utroque idem secundum naturam: sed quod est secundum corporis naturam, id contra naturam est animae; et quod secundum naturam est animae, id contra naturam est corporis;  1248B ut si dicam quod secundum naturam est visibili, id contra naturam est ei, quod non videtur; et quod secundum naturam est ei, quod non videtur, id contra naturam est visibili. Nihil ergo incongruum in hominibus Dei, si fiant aliqua contra naturam corporis, quae sint secundum animae naturam.

18. Qui autem dicunt quoniam plures credidissent, si circumcisio non fuisset, ii sibi responsum hoc habeant, quoniam plures crederent, si martyria non fuissent: sed praestantior est fortitudo paucorum, quam remissio plurimorum. Sicut autem plurima baptismatum genera praemissa sunt, quia secuturum erat verum illud unum in spiritu et aqua sacramentum baptismatis, quo totus redimitur homo: ita plurimorum circumcisio praemittenda fuit; quia secutura  1248C erat circumcisio Dominicae passionis, quam pertulit Jesus quasi Agnus Dei, ut tolleret peccata mundi (Joan. I, 36).

19. Haec ideo scripsimus, ut ostenderemus quia et debuit praemitti circumcisio, quae foris est, ut et ea jam post adventum Domini jure videatur exclusa. Nunc autem circumcisio est necessaria, quae in occulto, est, sicut Judaeus praestantior, qui in occulto, in spiritu, non littera; quoniam cum sint in uno homine duo homines, de quibus dictum est:  Et si is qui foris est, homo noster corrumpitur secundum desideria erroris, sed qui intus est, renovatur de die in diem (II Cor. IV, 16); et alibi:  Condelector enim legi Dei secundum interiorem hominem (Rom. VII, 22); interior est homo noster, qui est ad imaginem et similitudinem  1248D Dei factus, exterior qui figuratus e limo. Sic denique et in Genesi duas tibi creaturas hominis ostendit (Gen. I, 27), secundo creatum hominem significans (Gen. II, 7).

20. Sicut ergo duo homines, ita et gemina conversatio  1249A est: una interioris hominis, altera exterioris. Et quidem plerique actus interioris hominis perveniunt ad exteriorem hominem, quemadmodum castimonia interioris hominis transit etiam ad castitatem corporis. Qui enim adulterium cordis ignorat, idem utique nescit corporis adulterium: non tamen etiam illud est consequens, ut qui non adulteravit corpore, non adulteraverit etiam corde, secundum illud:  Quoniam qui viderit mulierem ad concupiscendum eam, jam adulteravit eam in corde suo (Matth. V, 28). Nam etsi adhuc non sit adulter corporis, tamen jam affectu adulter est. Ergo est interioris hominis circumcisio: nam qui circumciditur, 1076 totius carnis illecebras tamquam praeputium exuit; ut sit in spiritu, non in carne, et spiritu mortificet  1249B corporis sui actus.

21. Et haec est, quae in occulto est circumcisio, sicut Abraham ante in praeputio erat, postea factus est in circumcisione (Rom. IV, 11). Sic interior homo noster, quando est in carne, tamquam in praeputio est; quando autem jam non est in carne, sed in spiritu, incipit esse in circumcisione, non in praeputio. Sicut autem qui circumciditur, non totam carnem exuit, sed solum praeputium, ubi corruptela frequentior; ita qui in occulto circumciditur, carnem illam exuit, de qua scriptum est:  Omnis caro fenum, et omnis gloria ejus, ut flos feni. Aruit fenum, et flos ejus decidit: verbum autem Domini manet in aeternum (Esai. XL, 6, 7). Et remanet caro, quae videbit salutare Dei, sicut scriptum est:  Et videbit omnis caro   1249C   salutare Dei (Luc. III, 6). Quae sit ista caro, munda aures, ut intelligas.

22. Talis ergo debet esse in occulto circumcisio, ut nullam habeat comparationem cum ea, quae foris est, circumcisione. Et ideo qui in occulto Judaeus est, ipse praestat; qui est a Juda, cujus manus supra cervicem inimicorum ejus, qui recubans requievit ut leo, et ut catulus leonis, quem laudant fratres ejus (Gen. XLIX, 8). Ab hoc Juda non deficit princeps; quia sermo ejus principes facit, qui non subjiciantur illecebris saecularibus, et captiventur voluptatibus istius mundi. Et quia ipse Judas in hanc generationem venit, ideo plurimi qui postea generati sunt, praeferuntur; ut virtutum principatu gaudeant. Habeamus itaque circumcisionem in occulto, et in occulto  1249D Judaeum, qui est spiritalis: spiritalis autem, utpote princeps, dijudicat omnia, ipse autem a nemine dijudicatur (I Cor. 2, 15).

23. Debuit ergo Legis mandata praescripto circumcisio, quae ex parte erat, cessare, posteaquam venit qui circumcisionem faceret totius hominis, et impleret circumcisionem Legis. Quis autem est iste, nisi qui dixit:  Non veni legem solvere sed implere (Matth. V, 17)?

 1250A 24. Quamquam si diligenter intendas, et illa sit ratio, quam jam cessare debuerit praeputii circumcisio; quia plenitudo gentium venit. Non enim gentibus circumcisio mandata est, sed semini Abraham; sic enim habes in primo oraculo:  Et dixit Deus ad Abraham: Tu autem Testamentum meum observabis, tu et semen tuum post te in progenies eorum. Et hoc est Testamentum meum, quod observabis inter me et vos, et semen tuum post te in progenies eorum. Circumcidetur vestrum omne masculinum, et circumcidetis carnem praeputii vestri, et erit in signo Testamenti inter me et vos. Infans octo dierum circumcidetur vobis, omne masculinum in progenies vestras. Vernaculus domus tuae et pecunia emptus ab omni filio alterius, qui non est ex semine tuo, circumcisione circumcidetur:   1250B   et erit Testamentum meum in carne vestra, in Testamentum aeternum. Et incircumcisus masculus qui non circumciderit carnem praeputii sui octava die,  1077  exterminabitur anima illa de generatione illa; quia Testamentum meum transgressus est (Gen. XVII, 9 et seq.). Hebraeus quidem negatur habere de octavo die, sicut Aquila significat. Sed non in Aquila omnis auctoritas, qui quasi Judaeus in littera praeteriit, nec posuit octavum diem.

25. Interim et octavum diem, et in signo datam circumcisionem audisti: signum autem rei majoris indicium est, indicium veritatis futurae; et datum Testamentum Abrahae et semini ejus, cui dictum est:  In Isaac erit semen tuum (Gen. XXI, 12). Ergo circumcidi licuit Judaeum, vel domi ejus natum vel pecunia  1250C ejus emptum. Non possumus derivare hoc ad alienigenam, aut proselytum, nisi fuerint in domo Abrahae nati, aut pecunia ejus empti, vel seminis ejus. Denique nihil dixit de proselytis, de quibus quando voluit dicere, nominavit eos, sicut habes:  Et locutus est Dominus ad Moysen, dicens: Loquere ad Aaron, et ad filios ejus, et ad omnes filios Israel, et dices ad eos: Homo, homo a filiis Israel, et a proselytis, qui   sunt appositi vobis, quicumque fecerit holocaustum (Gen. XVII, 12). Ubi ergo comprehendit eos, ibi Lex eos tenet: ubi oraculo non significantur, quomodo astringi videntur? Sic habes denique:  Dic filiis Aaron (Levit. XVII, 1 et seq.), quando de sacerdotibus dicit. Habes, quando et de levitis dicit.

26. Ergo omnifariam claret etiam secundum litteram  1250D Legis, quamquam Lex spiritalis sit, et secundum ipsam tamen litteram ad circumcisionem teneri non potuisse nationum populos: sed ipsam circumcisionem in signo fuisse, donec plenitudo gentium intraret, et sic omnis Israel salvus fieret, circumcisus corde, non exigua membri unius parte. Ergo satis et excusata a nobis, et exclusa est Judaeorum manens hodieque circumcisio.

27. Quod autem reprehensioni eam dicunt fuisse,  1251A vel esse gentilibus, primum non habent reprehendere ipsi, vel irridere, quod alii consortes faciunt sui. Esto tamen, fuerit quod irriderent; quid hoc nos movere debet, cum ipsa crux Domini Judaeis scandalum, Graecis stultitia, nobis autem virtus Dei sit, atque sapientia (I Cor. I, 23, 24)? Et ipse Dominus dixerit:  Qui me confusus fuerit coram hominibus, confundar et ego eum coram Patre meo, qui est in coelis (Luc. IX, 26); docens nos iis, quae ridentur ab hominibus, non commovendos, si qua pro religionis obsequio deferuntur.