Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that Christ was unbecomingly presented in the Temple. For it is written (Ex. 13:2): "Sanctify unto Me every first-born that openeth the womb among the children of Israel." But Christ came forth from the closed womb of the Virgin; and thus He did not open His Mother's womb. Therefore Christ was not bound by this law to be presented in the Temple.

Objection 2: Further, that which is always in one's presence cannot be presented to one. But Christ's humanity was always in God's presence in the highest degree, as being always united to Him in unity of person. Therefore there was no need for Him to be presented to the Lord.

Objection 3: Further, Christ is the principal victim, to whom all the victims of the old Law are referred, as the figure to the reality. But a victim should not be offered up for a victim. Therefore it was not fitting that another victim should be offered up for Christ.

Objection 4: Further, among the legal victims the principal was the lamb, which was a "continual sacrifice" , as is stated Num. 28:6: for which reason Christ is also called "the Lamb---Behold the Lamb of God" (Jn. 1: 29). It was therefore more fitting that a lamb should be offered for Christ than "a pair of turtle doves or two young pigeons."

On the contrary is the authority of Scripture which relates this as having taken place (Lk. 2:22).

I answer that, As stated above (Article 1), Christ wished to be "made under the Law, that He might redeem them who were under the Law" (Gal. 4:4,5), and that the "justification of the Law might be" spiritually "fulfilled" in His members. Now, the Law contained a twofold precept touching the children born. one was a general precept which affected all---namely, that "when the days of the mother's purification were expired," a sacrifice was to be offered either "for a son or for a daughter," as laid down Lev. 12:6. And this sacrifice was for the expiation of the sin in which the child was conceived and born; and also for a certain consecration of the child, because it was then presented in the Temple for the first time. Wherefore one offering was made as a holocaust and another for sin.

The other was a special precept in the law concerning the first-born of "both man and beast": for the Lord claimed for Himself all the first-born in Israel, because, in order to deliver the Israelites, He "slew every first-born in the land of Egypt, both men and cattle" (Ex. 12:12,13,29), the first-born of Israel being saved; which law is set down Ex. 13. Here also was Christ foreshadowed, who is "the First-born amongst many brethren" (Rm. 8:29).

Therefore, since Christ was born of a woman and was her first-born, and since He wished to be "made under the Law," the Evangelist Luke shows that both these precepts were fulfilled in His regard. First, as to that which concerns the first-born, when he says (Lk. 2:22,23): "They carried Him to Jerusalem to present Him to the Lord: as it is written in the law of the Lord, 'Every male opening the womb shall be called holy to the Lord.'" Secondly, as to the general precept which concerned all, when he says (Lk. 2:24): "And to offer a sacrifice according as it is written in the law of the Lord, a pair of turtle doves or two young pigeons."

Reply to Objection 1: As Gregory of Nyssa says (De Occursu Dom.): "It seems that this precept of the Law was fulfilled in God incarnate alone in a special manner exclusively proper to Him. For He alone, whose conception was ineffable, and whose birth was incomprehensible, opened the virginal womb which had been closed to sexual union, in such a way that after birth the seal of chastity remained inviolate." Consequently the words "opening the womb" imply that nothing hitherto had entered or gone forth therefrom. Again, for a special reason is it written "'a male,' because He contracted nothing of the woman's sin": and in a singular way "is He called 'holy,' because He felt no contagion of earthly corruption, whose birth was wondrously immaculate" (Ambrose, on Lk. 2:23).

Reply to Objection 2: As the Son of God "became man, and was circumcised in the flesh, not for His own sake, but that He might make us to be God's through grace, and that we might be circumcised in the spirit; so, again, for our sake He was presented to the Lord, that we may learn to offer ourselves to God" . And this was done after His circumcision, in order to show that "no one who is not circumcised from vice is worthy of Divine regard" .

Reply to Objection 3: For this very reason He wished the legal victims to be offered for Him who was the true Victim, in order that the figure might be united to and confirmed by the reality, against those who denied that in the Gospel Christ preached the God of the Law. "For we must not think," says Origen (Hom. xiv in Luc.) "that the good God subjected His Son to the enemy's law, which He Himself had not given."

Reply to Objection 4: The law of Lev. 12:6,8 "commanded those who could, to offer, for a son or a daughter, a lamb and also a turtle dove or a pigeon: but those who were unable to offer a lamb were commanded to offer two turtle doves or two young pigeons" . "And so the Lord, who, 'being rich, became poor for our sakes, that through His poverty we might be rich," as is written 2 Cor. 8:9, "wished the poor man's victim to be offered for Him" just as in His birth He was "wrapped in swaddling clothes and laid in a manger" . Nevertheless, these birds have a figurative sense. For the turtle dove, being a loquacious bird, represents the preaching and confession of faith; and because it is a chaste animal, it signifies chastity; and being a solitary animal, it signifies contemplation. The pigeon is a gentle and simple animal, and therefore signifies gentleness and simplicity. It is also a gregarious animal; wherefore it signifies the active life. Consequently this sacrifice signified the perfection of Christ and His members. Again, "both these animals, by the plaintiveness of their song, represented the mourning of the saints in this life: but the turtle dove, being solitary, signifies the tears of prayer; whereas the pigeon, being gregarious, signifies the public prayers of the Church" . Lastly, two of each of these animals are offered, to show that holiness should be not only in the soul, but also in the body.

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod inconvenienter fuerit christus in templo oblatus.

Dicitur enim Exod. XIII, sanctifica mihi omne primogenitum quod aperit vulvam in filiis Israel.

Sed christus exivit de clauso virginis utero, et ita matris vulvam non aperuit. Ergo christus ex hac lege non debuit in templo offerri.

Argumentum 2

Praeterea, illud quod est semper praesens alicui, non potest ei praesentari. Sed christi humanitas semper fuit deo maxime praesens, utpote ei semper coniuncta in unitate personae.

Ergo non oportuit quod coram domino sisteretur.

Argumentum 3

Praeterea, christus est hostia principalis, ad quam omnes hostiae veteris legis referuntur sicut figura ad veritatem. Sed hostiae non debet esse alia hostia. Ergo non fuit conveniens ut pro christo alia hostia offerretur.

Argumentum 4

Praeterea, inter legales hostias praecipue fuit agnus, qui erat iuge sacrificium, ut habetur Num. XXVIII.

Unde etiam christus dicitur agnus, Ioan. I, ecce agnus dei.

Magis ergo fuit conveniens quod pro christo offerretur agnus quam par turturum vel duo pulli columbarum.

Sed Contra

Sed in contrarium est auctoritas Scripturae, quae hoc factum esse testatur, Luc. II.

Corpus

Respondeo dicendum quod, sicut dictum est, christus voluit sub lege fieri, ut eos qui sub lege erant redimeret, et ut iustificatio legis in suis membris spiritualiter impleretur.

De prole autem nata duplex praeceptum in lege traditur. Unum quidem generale quantum ad omnes, ut scilicet, completis diebus purificationis matris, offerretur sacrificium pro filio sive pro filia, ut habetur Levit. XII.

Et hoc quidem sacrificium erat et ad expiationem peccati, in quo proles erat concepta et nata, et etiam ad consecrationem quandam ipsius, quia tunc primo praesentabatur in templo. Et ideo aliquid offerebatur in holocaustum, et aliquid pro peccato.

Aliud autem praeceptum erat speciale in lege de primogenitis tam in hominibus quam in iumentis, sibi enim dominus deputaverat omne primogenitum in Israel, pro eo quod, ad liberationem populi Israel, percusserat primogenita Aegypti ab homine usque ad pecus, primogenitis filiorum Israel reservatis.

Et hoc mandatum ponitur Exod. XIII.

In quo etiam praefigurabatur christus, qui est primogenitus in multis fratribus, ut dicitur Rom. VIII.

Quia igitur christus, ex muliere natus, erat primogenitus; et voluit fieri sub lege, haec duo evangelista Lucas circa eum fuisse observata ostendit.

Primo quidem, id quod pertinet ad primogenitos, cum dicit, tulerunt illum in ierusalem, ut sisterent eum domino, sicut scriptum est in lege domini, quia omne masculinum adaperiens vulvam sanctum domino vocabitur.

Secundo, id quod pertinet communiter ad omnes, cum dicit, et ut darent hostiam, secundum quod dictum erat in lege domini, par turturum aut duos pullos columbarum.

Ad 1

Ad primum ergo dicendum quod, sicut Gregorius Nyssenus dicit, illud legis praeceptum in solo incarnato deo singulariter et ab aliis differenter impleri videtur. Ipse namque solus, ineffabiliter conceptus ac incomprehensibiliter editus, virginalem uterum aperuit, non antea connubio reseratum, servans et post partum inviolabiliter signaculum castitatis.

Unde quod dicit, aperiens vulvam, designat quod nihil antea inde intraverat vel exiverat. Et per hoc etiam specialiter dicitur masculinus, quia nihil de femineitate culpae portavit.

Singulariter etiam sanctus, qui terrenae contagia corruptelae, immaculati partus novitate, non sensit.

Ad 2

Ad secundum dicendum quod, sicut filius dei non propter seipsum factus est homo et circumcisus in carne, sed ut nos per gratiam faceret deos, et ut spiritualiter circumcidamur; sic propter nos sistitur domino, ut discamus deo praesentare nosipsos.

Et hoc post circumcisionem eius factum est, ut ostendat neminem nisi circumcisum vitiis, dignum esse divinis conspectibus.

Ad 3

Ad tertium dicendum quod propter hoc ipsum voluit hostias legales pro se offerri, qui erat vera hostia, ut figura veritati coniungeretur, et per veritatem figura approbaretur, contra illos qui deum legis negant a christo fuisse in evangelio praedicatum.

Non enim putandum est, ut Origenes dicit, quod filium suum bonus deus sub lege inimici fecerit, quam ipse non dederat.

Ad 4

Ad quartum dicendum quod Levit. XII praecipitur ut qui possent, agnum pro filio aut filia, simul et turturem sive columbam offerrent, qui vero non sufficerent ad offerendum agnum, duos turtures aut duos columbae pullos offerrent. Dominus ergo, qui, cum dives esset, propter nos egenus factus est, ut illius inopia divites essemus, ut dicitur II Cor. VIII, pro se pauperum hostiam voluit offerri, sicut et in ipsa nativitate pannis involvitur et reclinatur in praesepio.

Nihilominus tamen huiusmodi aves figurae congruunt. Turtur enim, quia est avis loquax, praedicationem et confessionem fidei significat; quia vero est animal castum, significat castitatem; quia vero est animal solitarium, significat contemplationem.

Columba vero est animal mansuetum et simplex, mansuetudinem et simplicitatem significans. Est autem animal gregale, unde significat vitam activam. Et ideo huiusmodi hostia significabat perfectionem christi et membrorum eius.

Utrumque autem animal, propter consuetudinem gemendi, praesentes sanctorum luctus designat, sed turtur, quae est solitaria, significat orationum lacrimas; columba vero, quae est gregalis, significat publicas orationes ecclesiae.

Utrumque tamen animal duplicatum offertur, ut sanctitas sit non solum in anima, sed etiam in corpore.