Thomas Aquinas, Summa Theologiae

Objection 1: It seems that circumcision was instituted in an unfitting manner. For as stated above (Article 1) a profession of faith was made in circumcision. But none could ever be delivered from the first man's sin, except by faith in Christ's Passion, according to Rm. 3:25: "Whom God hath proposed to be a propitiation, through faith in His blood." Therefore circumcision should have been instituted forthwith after the first man's sin, and not at the time of Abraham.

Objection 2: Further, in circumcision man made profession of keeping the Old Law, just as in Baptism he makes profession of keeping the New Law; wherefore the Apostle says (Gal. 5:3): "I testify . . . to every man circumcising himself, that he is a debtor to do the whole Law." But the observance of the Law was not promulgated at the time of Abraham, but rather at the time of Moses. Therefore it was unfitting for circumcision to be instituted at the time of Abraham

Objection 3: Further, circumcision was a figure of, and a preparation for, Baptism. But Baptism is offered to all nations, according to Mt. 28:19: "Going . . . teach ye all nations, baptizing them." Therefore circumcision should have been instituted as binding, not the Jews only, but also all nations.

Objection 4: Further, carnal circumcision should correspond to spiritual circumcision, as the shadow to the reality. But spiritual circumcision which is of Christ, regards indifferently both sexes, since "in Christ Jesus there is neither male nor female," as is written Col. 3 . Therefore the institution of circumcision which concerns only males, was unfitting.

On the contrary, We read (Gn. 17) that circumcision was instituted by God, Whose "works are perfect" (Dt. 32:4).

I answer that, As stated above (Article 1) circumcision was a preparation for Baptism, inasmuch as it was a profession of faith in Christ, which we also profess in Baptism. Now among the Fathers of old, Abraham was the first to receive the promise of the future birth of Christ, when it was said to him: "In thy seed shall all the nations of the earth be blessed" (Gn. 22:18). Moreover, he was the first to cut himself off from the society of unbelievers, in accordance with the commandment of the Lord, Who said to him (Gn. 13:1): "Go forth out of thy country and from thy kindred." Therefore circumcision was fittingly instituted in the person of Abraham.

Reply to Objection 1: Immediately after the sin of our first parent, on account of the knowledge possessed by Adam, who was fully instructed about Divine things, both faith and natural reason flourished in man to such an extent, that there was no need for any signs of faith and salvation to be prescribed to him, but each one was wont to make protestation of his faith, by outward signs of his profession, according as he thought best. But about the time of Abraham faith was on the wane, many being given over to idolatry. Moreover, by the growth of carnal concupiscence natural reason was clouded even in regard to sins against nature. And therefore it was fitting that then, and not before, circumcision should be instituted, as a profession of faith and a remedy against carnal concupiscence.

Reply to Objection 2: The observance of the Law was not to be promulgated until the people were already gathered together: because the law is ordained to the public good, as we have stated in the 1.2, Question 90, Article 2. Now it behooved the body of the faithful to be gathered together by a sensible sign, which is necessary in order that men be united together in any religion, as Augustine says (Contra Faust. xix). Consequently, it was necessary for circumcision to be instituted before the giving of the Law. Those Fathers, however, who lived before the Law, taught their families concerning Divine things by way of paternal admonition. Hence the Lord said of Abraham (Gn. 18:19): "I know that he will command his children, and his household after him to keep the way of the Lord."

Reply to Objection 3: Baptism contains in itself the perfection of salvation, to which God calls all men, according to 1 Tim. 2:4: "Who will have all men to be saved." Wherefore Baptism is offered to all nations. On the other hand circumcision did not contain the perfection of salvation, but signified it as to be achieved by Christ, Who was to be born of the Jewish nation. For this reason circumcision was given to that nation alone.

Reply to Objection 4: The institution of circumcision is as a sign of Abraham's faith, who believed that himself would be the father of Christ Who was promised to him: and for this reason it was suitable that it should be for males only. Again, original sin, against which circumcision was specially ordained, is contracted from the father, not from the mother, as was stated in the 1.2, Question 81, Article 5. But Baptism contains the power of Christ, Who is the universal cause of salvation for all, and is "The Remission of all sins" (Post-Communion, Tuesday in Whitweek).

Articulus 2

Argumentum 1

Ad secundum sic proceditur. Videtur quod circumcisio fuerit inconvenienter instituta.

Sicut enim dictum est, in circumcisione fiebat quaedam professio fidei. Sed a peccato primi hominis nullus unquam salvari potuit nisi per fidem passionis christi, secundum illud Rom. III, quem proposuit deus propitiatorem per fidem in sanguine ipsius.

Ergo statim post peccatum primi hominis circumcisio institui debuit, et non tempore Abrahae.

Argumentum 2

Praeterea, in circumcisione profitebatur homo observantiam veteris legis, sicut in baptismo profitetur observantiam novae legis, unde apostolus dicit, Galat. V, testificor omni homini circumcidenti se quoniam debitor est universae legis faciendae.

Sed legalis observantia non est tradita tempore Abrahae, sed magis tempore Moysi. Ergo inconvenienter instituta est circumcisio tempore Abrahae.

Argumentum 3

Praeterea, circumcisio fuit figurativa et praeparativa baptismi.

Sed baptismus exhibetur omnibus populis, secundum illud Matth. Ult., euntes, docete omnes gentes, baptizantes eos.

Ergo circumcisio non debuit institui ut observanda tantum ab uno populo Iudaeorum, sed ab omnibus populis.

Argumentum 4

Praeterea, carnalis circumcisio debet respondere spirituali sicut figura figurato. Sed spiritualis circumcisio, quae fit per christum, indifferenter convenit utrique sexui, quia in christo iesu non est masculus neque femina, ut dicitur Coloss. III.

Ergo inconvenienter est circumcisio instituta, quae competit solum maribus.

Sed Contra

Sed contra est quod, sicut legitur Gen. XVII, circumcisio est instituta a deo, cuius perfecta sunt opera.

Corpus

Respondeo dicendum quod, sicut dictum est, circumcisio erat praeparatoria ad baptismum inquantum erat quaedam professio fidei christi, quam et nos in baptismo profitemur. Inter antiquos autem patres, primus Abraham promissionem accepit de christo nascituro, cum dictum est ei, Gen. XXII, in semine tuo benedicentur omnes gentes terrae.

Et ipse etiam primus se a societate infidelium segregavit, secundum mandatum domini dicentis sibi, egredere de terra tua et de cognatione tua.

Et ideo convenienter circumcisio fuit instituta in Abraham.

Ad 1

Ad primum ergo dicendum quod immediate post peccatum primi parentis, propter doctrinam ipsius Adae, qui plene instructus fuerat de divinis, adhuc fides et ratio naturalis vigebat in homine in tantum quod non oportebat determinari hominibus aliqua signa fidei et salutis, sed unusquisque pro suo libitu fidem suam profitentibus signis protestabatur. Sed circa tempus Abrahae diminuta erat fides, plurimis ad idololatriam declinantibus. Obscurata etiam erat ratio naturalis per augmentum carnalis concupiscentiae usque ad peccata contra naturam.

Et ideo convenienter tunc, et non ante, fuit instituta circumcisio, ad profitendum fidem et minuendum carnalem concupiscentiam.

Ad 2

Ad secundum dicendum quod legalis observantia tradi non debuit nisi populo iam congregato, quia lex ordinatur ad bonum publicum, ut in secunda parte dictum est.

Populus autem fidelium congregandus erat aliquo signo sensibili, quod est necessarium ad hoc quod homines in quacumque religione adunentur, sicut Augustinus dicit, contra faustum.

Et ideo oportuit prius institui circumcisionem quam lex daretur. Illi autem patres qui fuerunt ante legem, familias suas instruxerunt de rebus divinis per modum paternae admonitionis.

Unde et dominus dicit de Abraham, scio quod praecepturus sit filiis suis et domui suae post se ut custodiant viam domini.

Ad 3

Ad tertium dicendum quod baptismus in se continet perfectionem salutis, ad quam deus omnes homines vocat, secundum illud I Tim. II qui vult omnes homines salvos fieri.

Et ideo baptismus omnibus populis proponitur. Circumcisio autem non continebat perfectionem salutis, sed significabat ipsam ut fiendam per christum, qui erat ex Iudaeorum populo nasciturus.

Et ideo illi soli populo data est circumcisio.

Ad 4

Ad quartum dicendum quod circumcisionis institutio est ut signum fidei Abrahae, qui credidit se patrem futurum christi sibi repromissi, et ideo convenienter solis maribus competebat.

Peccatum etiam originale, contra quod specialiter circumcisio ordinabatur, a patre trahitur, non a matre, ut in secunda parte dictum est.

Sed baptismus continet virtutem christi, qui est universalis salutis causa omnium, et remissio omnium peccatorum.