Thomas Aquinas, Summa Theologiae

Objection 1: It seems that the rite of circumcision was unfitting. For circumcision, as stated above (Articles 1,2), was a profession of faith. But faith is in the apprehensive power, whose operations appear mostly in the head. Therefore the sign of circumcision should have been conferred on the head rather than on the virile member.

Objection 2: Further, in the sacraments we make use of such things as are in more frequent use; for instance, water, which is used for washing, and bread, which we use for nourishment. But, in cutting, we use an iron knife more commonly than a stone knife. Therefore circumcision should not have been performed with a stone knife.

Objection 3: Further, just as Baptism was instituted as a remedy against original sin, so also was circumcision, as Bede says (Hom. in Circum.). But now Baptism is not put off until the eighth day, lest children should be in danger of loss on account of original sin, if they should die before being baptized. On the other hand, sometimes Baptism is put off until after the eighth day. Therefore the eighth day should not have been fixed for circumcision, but this day should have been anticipated, just as sometimes it was deferred.

On the contrary, The aforesaid rite of circumcision is fixed by a gloss on Rm. 4:11: "And he received the sign of circumcision."

I answer that, As stated above (Article 2), circumcision was established, as a sign of faith, by God "of" Whose "wisdom there is no number" (Ps. 146:5). Now to determine suitable signs is a work of wisdom. Consequently, it must be allowed that the rite of circumcision was fitting.

Reply to Objection 1: It was fitting for circumcision to be performed on the virile member. First, because it was a sign of that faith whereby Abraham believed that Christ would be born of his seed. Secondly, because it was to be a remedy against original sin, which is contracted through the act of generation. Thirdly, because it was ordained as a remedy for carnal concupiscence, which thrives principally in those members, by reason of the abundance of venereal pleasure.

Reply to Objection 2: A stone knife was not essential to circumcision. Wherefore we do not find that an instrument of this description is required by any divine precept; nor did the Jews, as a rule, make use of such a knife for circumcision; indeed, neither do they now. Nevertheless, certain well-known circumcisions are related as having been performed with a stone knife, thus (Ex. 4:25) we read that "Sephora took a very sharp stone and circumcised the foreskin of her son," and (Joshua 5:2): "Make thee knives of stone, and circumcise the second time the children of Israel." Which signified that spiritual circumcision would be done by Christ, of Whom it is written (1 Cor. 10:4): "Now the rock was Christ."

Reply to Objection 3: The eighth day was fixed for circumcision: first, because of the mystery; since, Christ, by taking away from the elect, not only guilt but also all penalties, will perfect the spiritual circumcision, in the eighth age (which is the age of those that rise again), as it were, on the eighth day. Secondly, on account of the tenderness of the infant before the eighth day. Wherefore even in regard to other animals it is prescribed (Lev. 22:27): "When a bullock, or a sheep, or a goat, is brought forth, they shall be seven days under the udder of their dam: but the eighth day and thenceforth, they may be offered to the Lord."

Moreover, the eighth day was necessary for the fulfilment of the precept; so that, to wit, those who delayed beyond the eighth day, sinned, even though it were the sabbath, according to Jn. 7:23: "(If) a man receives circumcision on the sabbath-day, that the Law of Moses may not be broken." But it was not necessary for the validity of the sacrament: because if anyone delayed beyond the eighth day, they could be circumcised afterwards.

Some also say that in imminent danger of death, it was allowable to anticipate the eighth day. But this cannot be proved either from the authority of Scripture or from the custom of the Jews. Wherefore it is better to say with Hugh of St. Victor (De Sacram. i) that the eighth day was never anticipated for any motive, however urgent. Hence on Prov. 4:3: "I was . . . an only son in the sight of my mother," a gloss says, that Bersabee's other baby boy did not count because through dying before the eighth day it received no name; and consequently neither was it circumcised.

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod ritus circumcisionis non fuerit conveniens. Circumcisio enim, ut dictum est, fidei quaedam professio est. Sed fides in VI apprehensiva existit, cuius operationes maxime apparent in capite.

Ergo magis debuit signum circumcisionis dari in capite quam in membro generationis.

Argumentum 2

Praeterea, ad usum sacramentorum sumimus ea quorum est communior usus, sicut aqua ad abluendum, et panem ad reficiendum. Sed ad incidendum communius utimur cultello ferreo quam petrino.

Ergo circumcisio non debuit fieri cultello petrino.

Argumentum 3

Praeterea, sicut baptismus instituitur in remedium originalis peccati, ita et circumcisio, sicut beda dicit.

Sed nunc baptismus non differtur usque ad octavum diem, ne pueris periculum damnationis immineat propter originale peccatum, si non baptizati decedant. Quandoque etiam tardatur baptismus post octavum diem.

Ergo etiam circumcisioni non debuit determinari octavus dies, sed debebat quandoque praeveniri, sicut etiam quandoque tardabatur.

Sed Contra

Sed contra est quod Rom. IV, super illud, et signum accepit circumcisionis, determinatur in Glossa praedictus circumcisionis ritus.

Corpus

Respondeo dicendum quod, sicut dictum est, circumcisio quoddam signum fidei est institutum a deo, cuius sapientiae non est numerus.

Determinare autem convenientia signa est sapientiae opus. Et ideo concedendum est quod ritus circumcisionis fuit conveniens.

Ad 1

Ad primum ergo dicendum quod circumcisio convenienter fiebat in membro generationis. Primo quidem, quia erat signum fidei qua Abraham credidit christum ex suo semine nasciturum. Secundo, quia erat in remedium peccati originalis, quod per actum generationis traducitur. Tertio, quia ordinabatur ad diminutionem carnalis concupiscentiae, quae praecipue in membris illis viget, propter abundantiam delectationis venereorum.

Ad 2

Ad secundum dicendum quod cultellus lapideus non erat de necessitate circumcisionis. Unde non invenitur tale instrumentum praecepto divino determinatum; neque communiter tali instrumento Iudaei utebantur ad circumcidendum; sed neque modo utuntur. Leguntur tamen aliquae circumcisiones famosae cultello lapideo factae, sicut legitur Exod. IV, quod tulit Sephora acutissimam petram et circumcidit praeputium filii sui; et iosue V dicitur, fac tibi cultros lapideos, et circumcide secundo filios Israel.

Per quod figurabatur circumcisionem spiritualem esse faciendam per christum, de quo dicitur, I Cor. X, petra autem erat christus.

Ad 3

Ad tertium dicendum quod octavus dies determinatus erat circumcisioni, tum propter mysterium, quia in octava aetate, quae est aetas resurgentium, quasi in octavo die, perficietur per christum spiritualis circumcisio, quando auferet ab electis non solum culpam, sed etiam omnem poenalitatem. Tum etiam propter teneritudinem infantis ante octavum diem.

Unde etiam de aliis animalibus Levit. XXII praecipitur, bos, ovis et capra, cum generata fuerint, septem diebus erunt sub ubere matris suae, die autem octavo et deinceps offerri poterunt domino.

Erat autem octavus dies de necessitate praecepti, ita scilicet quod octavum diem praetermittentes peccabant, etiam si esset sabbatum; secundum illud Ioan. VII, circumcisionem accipit homo in sabbato, ut non solvatur lex Moysi.

Non tamen erat de necessitate sacramenti, quia, si aliqui essent omittentes octavum diem, postea poterant circumcidi.

Quidam etiam dicunt quod, propter periculum imminentis mortis, poterat octavus dies praeveniri.

Sed hoc nec ex auctoritate Scripturae, nec ex consuetudine Iudaeorum haberi potest. Unde melius est dicendum, sicut etiam Hugo de sancto victore dicit, quod octavus dies nulla necessitate praeveniebatur.

Unde super illud Prov. IV, unigenitus eram coram matre mea, dicit Glossa quod alius bersabee parvulus non computabatur, quia, ante octavum diem mortuus, nominatus non fuit; et per consequens nec circumcisus.