Prima Secundae
254. Summa I-II Q.103 aa.2-3: Did the Old Law's Ceremonies Justify, and Did They End When Christ Came?
Class of 2015-12-10
https://berquistcourse.com/course/theology/11-prima-secundae/254-summa-i-ii-q-103-aa-2-3-did-the-old-laws-ceremonies-justify/

[0:00] To second issue one proceeds thus: it seems that the ceremonies of the old law had the power of justifying in the time of the law. Oh, he's going to take the opposite side. My goodness.

[0:18] Expiation from sin and the consecration of man pertains to justification. But in Exodus chapter twenty-nine it is said that through the sprinkling of blood, right, and the anointing of oil, they consecrated, right, the priests, right, and their vestments, right.

[0:50] And it is said in Leviticus sixteen that the priest, through the sprinkling of blood of the bull, right, expiated the sanctuary from the uncleanlinesses of the sons of Israel and from the what transgressions and their and sins. Therefore, the ceremonies of the old law had the power of justifying. You're getting on heresy or coast telling us I don't know what he does. Moreover, that which through which man pleases God pertains to what justice.

[1:33] According to that, is Psalm ten. Just is the Lord, and He loves what just things. But through ceremonies, some some were what pleasing to God. According to that of Leviticus chapter ten,

[1:55] in what way are you able to please God in your ceremonies with a lugubrious mind? Not a not a joyful mind, right? Yeah, lugubrious. Yeah, get that. We got the right English. Tell me, lugubrious. Yeah.

[2:20] So it pleases God, right? Though God is pleased by justice, right? Therefore, the ceremonies of the old law had the virtue of justification. Justification. Moreover, those things are divine cult more that pertain to the soul than to the body. According to that, is Psalm eighteen. The law of the Lord is immaculate, converting souls. But through the ceremonies of the old law, the leper was what cleansed, as is said in Leviticus fourteen.

[2:57] Therefore, much more would the ceremonies of the old law be able to cleanse the what? Soul, justifying it, huh? Okay, but now here's an authority. He's always stubbornly his authorities, right?

[3:16] But against this is what the apostle says in the second chapter of the epistle to the Galatians. If there was given a law which could justify, Christ died for no need, right? Gratis, huh? That is without cause. But this is not fitting, right? Therefore, the ceremonies of the old law did not what? Justify, right? There are statements like that in the New Testament. Besides that one,

[3:54] maybe the Summa Contra Gentiles. You might have more than one citation, right? I answer. It should be said that has been said above. In the old law, a twofold uncleanness was observed, right? The way they translate immunditia and cleanliness. Yeah. One which was spiritual, which was the uncleanness of guilt. Another was bodily, which took away what suitability for divine worship, as the leper. What's the leper? Episcy.

[4:43] He's said to be unclean, right, huh? Or the one who touches something what? Dead, huh? And this uncleanness was nothing other than a certain irregularity, huh?

[5:02] Now, from this uncleanness, I guess he means the second one here, right? The ceremonies of the old law had the power of cleansing, huh? Because these ceremonies were certain remedies applied from the ordaining of the law to taking away the foretold uncleanness induced from the what? Statute of the law. And therefore, the apostle says in the epistle to Hebrews, chapter nine,

[5:34] that the blood of goats and bulls was it, and the ashes of what? Yeah, spread her out. uh sanctified those. anointed to the cleansing of the what flesh that had a there.

[5:58] But this uncleanness, which was cleansed by these ceremonies, was more of the flesh than of the what mind. And therefore, these ceremonies are called by the apostle himself, meaning Saint Paul, the justitia carnis, the justifications of the what flesh.

[6:25] A little bit above, right? Justitias of the flesh imposed all the way to the time of what? Correction, huh? Okay. But for the uncleanness of the mind, which is the uncleanness of guilt, they did not have the power of what? Expiating, right?

[6:55] And this, because expiation from sin could never come about except through Christ, who takes the sins of the what? World, right? Takes away the sins of the world,

[7:13] as is said in John chapter one, verse twenty-nine. And because the mystery of the incarnation and the passion of Christ was not yet really enacted, right? Those ceremonies of the old law were not able in themselves to contain really the power flowing from Christ incarnated and under and suffering it, just as the sacraments of the new law contain.

[7:51] They say what the chief sacraments there, baptism and Eucharist, especially come from the blood and the water, right, flowing from the side of Christ, right. A very concrete way of seeing that how it comes from the Christ incarnate and suffering, right, and suffering. And therefore, they're not able to cleanse from sin, as the apostle himself says in the Epistle to Hebrews. It's impossible by the blood of bulls and goats, I guess, to take away what sins.

[8:30] And this is what in Galatians chapter four the apostle calls their needy and infirm elements. Infirm because they're not able to cleanse from sin.

[8:46] But this infirmity comes from this that they are what? Needy. Empty as a word? Needy. Needy, yeah. Don't have, huh? That did not contain in themselves what grace, like our sacraments do.

[9:04] But now this this thing we're touching upon here. But it's possible, huh, that the minds of the faithful in the time of the law, through faith, to be joined to Christ incarnate and suffering, and thus from the faith in Christ or of Christ, they are justified.

[9:28] Of which faith there was a certain professing, huh, in the observation of these ceremonies, in so far as they were figures of what Christ. Christ, huh.

[9:43] And therefore, for sins were offered the sacrifices, sin sacrifices in the old law, not because the sacrifices cleansed from sin, right, Through themselves, right, huh. But because because there are certain professings of faith which would clean from what sin. Don't we teach even in in the modern church? You know that the present church that you can, if you intend to confess your sins, right, you're sometimes forgiven before you even go to it, right?

[10:22] Now, you know, you have the intention and you have the right. Well, in the sense they they could do this in the old. I mean, since the idea of a catechumen approach to baptism, couldn't he also be in a state of grace before he's baptized?

[10:41] You have baptismal desire maybe before before before he's actually immersed, huh? Yeah, but to have this the old character. And this also the law itself insinuates right from its way of speaking, for it's said in Leviticus four and five that in the offering of the hosts right for his sins, the priests what Prays for him right, and it's dismissed he's freed from his sin right.

[11:24] As a word that sin is dismissed not from the power or the strength of the sacrifices themselves, right, but from the faith and the devotion of them offering, right, those offering them.

[11:41] It should be known nevertheless that the fact that the ceremonies of the old law expiated from corporeal or bodily uncleanliness, like he said before, was in figure of the expiation from sins that came about through what Christ signified that. Thus, therefore, it is clear that the ceremonies in the old law did not have the virtue or power of justifying, right.

[12:17] Now, to the first, it should be said, huh, that that sanctification of priests and of their sons and of their what clothing, right, and of other things through the sprinkling of blood, right, huh, was nothing other than a what. Deputatio, deputing,

[12:51] setting them up right for the divine worship. And the remotion of the impediments for the what cleansing of the flesh, as the apostle says, right? In nevertheless prefiguring right of that sanctification by which Jesus, through His own blood, would sanctify His what people, right?

[13:17] The expiation, however, also for the removal of these bodily uncleanness should be what referred to that, right? Not to the emotion of what guilt, huh? When Saul's sanctuary is said to be expiated, which could not even be the subject of what guilt, huh?

[13:44] To the second, it should be said that the priests pleased God in the ceremonies, why, on account of their obedience and their devotion and the faith of the thing what? Yeah. Not, however, on account of the things considered by themselves, huh? So I couldn't say consideratis, huh?

[14:12] To the third, it should be said that those ceremonies which instituted in the cleansing of the leper were not ordered to taking away the uncleanness of the infirmity of leprosy, which is clear from this that they were not what

[14:33] until it's already cleansed, right? So Christ said, "Go show yourself to the priest, right? " Didn't he say that? Whence it is said in Leviticus chapter fourteen that the priest, having gone out from the what camps, when he found a what leper leprosy to be cleansed, he commanded that what

[15:00] they be purified, that he offer up, which is clear that the priest constituted the judge of the cleansed of the cleansed leprosy, not of one to be cleansed, right? So he's recognizing that. Yeah.

[15:20] We don't see that in confessional days, eh? No. Yeah, yeah, yeah. They applied these ceremonies to taking away the uncleanness of irregularity, right? They see, however, that sometimes, if it happened that the priest, urged in judging, miraculously the leprosy was the leper was cured by. God, right, by divine power, not by reason of the power of the what sacrifices themselves. Just as m miraculously, the what? The thigh of the adulterous woman rotted?

[16:08] Yeah, having drunk waters in which what? Yeah. I know what that's all about. That's a good caller problem That's really testing adult children Yeah. Take a break, okay. Okay, we're ready to go here with a

[16:42] Article Three. Saint Thomas has cut down the number of objections. You know he had at the length of the replies. To the third, then one goes forward. Thus, it seems that the ceremonies of the old law did not cease in Christ's advent. Now, how the hell he's going to argue this way? I don't know. For he said in Baruch four, "This is the book of the commands of God and the law which is in aeternum eternity.

[17:15] But to the law pertains the ceremonies of the law. Therefore, the ceremonies of the law would endure in aeternum, forever. Moreover, the offering of the leprosy cleansed to the what pertains to the ceremonies of the law. But also in the gospel is commanded to the leper cleansed from these oblations that he that he offered these oblations, right? Huh? So Christ Himself is violating the law, right? If it's not to be done.

[17:53] Therefore, the ceremonies of the old law do not cease with Christ's coming, right? He's come now, and he's telling them to go, right? But Thomas says he fulfills the old law until his what resurrection, right? Until his death and resurrection. It's really when his death that it takes over. Remaining the cause remains the effect. But the ceremonies of the old law have certain what reasonable causes, in so far as they are ordered to the divine worship.

[18:24] Even apart from the fact that they are ordered in figure of Christ, therefore the ceremonies of the old law should not what. They're reasonable, right? Yeah.

[18:42] Moreover, circumcision was instituted as a sign of the faith of Abraham, and the observation of the Sabbath to recalling the benefit of what creation, and other solemnities of the law to recalling other benefits of God. But the faith of Abraham should be always imitated, even by us. He's the father of us in faith, isn't he? Said to be that, and the benefit of creation should always be thankful to that, and the other benefits of God, right, should be always recalled, right?

[19:18] Therefore, at least circumcision, the solemnities of law ought not to cease. But against this is what the apostle says in the Epistle to Colossians: Let no one what lead you into what

[19:37] judge you in food or in drink, huh? Or in part of the festival day, or the new moon, or the Sabbath, which are the what umbra of the future things. And the Hebrews eight said that in saying the New Testament, the first one is what made Aged.

[20:04] What is antiquated and grows old is near to what its end. Yeah. I answer. It should be said. Thomas says that all the ceremonial precepts of the old law are ordered to the worship of God, as has been said above. Now the outside worship ought to be proportioned to the inside worship, which consists in faith, hope, and what charity. Hence, according to the diversity of the inward worship, ought to be diversified the exterior worship.

[20:50] Now there can be distinguished a threefold status of the interior worship. That's new to me. I never knew that. Did you ever know that? Um, one according to which we have faith and hope, both about what celestial goods, and about those through which we are led into celestial things. About both of them, as by some things that are what in the future, and such was the status of faith and hope in the old what law.

[21:37] Another is the status of the inward worship, in which has had faith and hope about celestial goods, as about some things what future, but about those things which were introduced into celestial things, as of things present or what past. And this is the status of the new law, right? Christ said, "What do this in memory of me?" at the time of the Eucharist, and be past.

[22:13] The third status is that in which both are had as present, and nothing is believed as absent, nor is hoped for in the future. And this is the status of the blessed. Well, I think I'll take the third here. I'm tired of this world.

[22:36] In that state, therefore, the blessed nothing. Is figurial, signifying, right? To pertaining to the divine cult, but only the action of thanksgiving and the voice of what? Yeah. Well, now he's got the same order in that. I have in that psalm, right? Enter his gates with thanksgiving, his courts with praise, where the thanksgiving is given first. gratiarum actio, and the voice of praise. It seems to me, you know, in heaven you will be knowing God and loving Him, and then thanking Him and praising Him, and it will be.

[23:21] And is said, therefore, is said in the book of the Apocalypse, book of Revelations, there about the city of the blessed. One does not see a temple, what, in it, huh? For the Lord God Himself, omnipotent God, is the what? Temple of it, and the Lamb, right?

[23:44] And for the a similar reason, the ceremonies of the first status to which are figured both those of the second and the third. Coming to second status, ought to cease, huh? And other ceremonies to be brought in which belong to the status of the divine culture or worship for that time. In which the celestial goods are future, but the benefits of God to which we are led into celestial things are now what present, huh?

[24:21] Now, to the first, therefore, it should be said that the old law is said to be in a aeternum, according to the moralia, right? The moral ones, Simpliciter, simply, without qualification, absolute, yeah.

[24:38] But according to ceremonial, as regards the truth of them, figured to them, right? But not in their what? Ancient status, right? We know how the Jews think about the fact they don't have any sacrifices anymore, do they? See, how do they think that they are fulfilling their commands of God? Then, if they think they're still in the old status. Hmm.

[25:04] New theology. No, but how do they get out of that though? You know, huh? See, I mean, we can say we don't do it because the reasons he gives here in the body, the article, right? Why don't they do it? Some would say because they don't have a temple. The others who were it was after the Pharisees and guided that after the destruction of the temple, it was believed that the praise that they offer is their sacrifice.

[25:32] That kind of, but they turn it into a figurative. Yeah, I mean, how wouldn't they still be commanded to give these sacrifices, right? You know, I know how they how they yeah. But they've also

[25:48] lost according to Finefold a lot of the sense of the coming of the Messiah Yeah. So that knocks out a whole chunk of the meaning behind the different Jewish sects, from the more traditional to the more contemporary and with it, you know, progressive kind of thing. The more progressive ones, like they, uh, versus the conservatives, and and then the reformer are a little more conservative than the conservatives apparently.

[26:16] And then you have all the way up to the Seder and and others. They probably have different perspectives about and different arguments, understandings about why there's no more sacrifice. Now, whatever some of the more traditional ones would be, because they consider themselves akin to those Jews in exile. When they were yearning to return to Jerusalem. Well That's that's my understanding. is that Without the temple, you don't have the place for sacrifices.

[26:45] But some of the more contemporary ones, I would say, you know, we probably evolve beyond all this. Just from my experience in New York with a number of friends. Why don't they rebuild the temple like they did when they came back from the Babylonian captivity? Didn't they rebuild the temple? They would start World War III So why don't they start? what Would start World War III. The Dome of the Rock is sitting right on top of it.

[27:06] And they, you know, it's in the history anyway. They tried to rebuild the temple back, in I think it was like the third century fourth century AD, You know, all kinds of supernatural things happened to prevent them. It's in some of the fathers. I forget which one. I think it's St. Augustine. They mentioned, you know, that you know they Jews got together and they wanted to rebuild it, but a bunch of things happened to stop them.

[27:31] Which is possible. If that happened, then how? Don't you think there's a sign that they're not? Yeah. They're not the end all and be all. Well, according to Richard John Newhouse, I think I've s said this numerous times in recreation, so forgive me for mentioning this again. But the first things he had said, according to numbers that that he was able to find, I guess two thirds of the Jews throughout the Mediterranean converted to to Catholicism within the first few generations.

[28:03] That's pretty radical. I heard another figure that ninety percent of the current Jews are atheists. Yeah. I don't know if that's right, but in case you know, a lot of modern Jews don't believe in God. Yeah, but that's that's not a that's that does not prevent them from being Jewish. That's right. That's one of those bizarre things because Freud was apparently yes very he was he was atheist, considered himself a Jew, but he considered himself a good Jew.

[28:32] Didn't go to synagogue though. No. What's interesting too is that a close friend of mine, very old and wise man, pointed out that with the secular Jews, you can see that they still have their God-given sense of mission, but one of the problems is that they're applying it wrongly. They're not applying it for God's great reward. They're applying it for secular ends, for materialistic ends. You know, the heaven on earth, socialism, kind of thing, the Frankfurt School, which had such a big impact with Jewish immigration to the New York area, especially.

[29:04] And then Jews the Unconscious, right? Huge and socialism in general, the other layers of socialism, yeah. Maybe had a friend there in ultra high school there who's Jewish, right? And I know my my friend Warren went with him. You know, one time, you know, and they went to some shop, and the guy, you know, was offering him a special, you know, deal under the counter, right? He's no embarrassed at Warren to see this, you know, because he's kind of going to offer it to Warren.

[29:35] Thought Warren's a Jew too, you know. But I remember one time coming home from vacation there, and my father said he's going to take us out to dinner in the restaurant, right? Because my mother had tried to go home and fix it, you know, the thing there. And some business associate of my father's comes in, you know, and oh, he takes us out and he buys the dinner for all of us, you know, and and my father lets him pay for it.

[29:57] And I was kind of surprised. And after him, I said, Why did you let him pay for it? He says, Well, he's Jewish. He says he doesn't want to be known as being stingy or being, you know, you know, like that. And so likes to be goes out on his way to be generous. He'd be insulted if I didn't let him pay for, you know, the whole all five of us, you know.

[30:18] That's kind of funny, you know, huh? To see that he was doing that just to overcome, you know, this idea that they're that they're grasping for money all the time, you know. That they're like, you know, what's his name, Shylock? Yeah.

[30:36] Okay. Okay, where are we now? We've played the just. Yeah. So the the old law said to be in eternity, quantum ad moralia, right? Simply and absolutely, quantum ad ceremonial as regards the truth figured through them, right? Huh.

[31:01] The second should be said that the mystery of the redemption of the human race was completed in the passion of what Christ, huh? Whence then the Lord said it is consummated, huh? It's kind of his last words on the cross, isn't it? And therefore totally, they ought to seize the what, the legal things, right? As a word, the truth now what consummated, huh? In the sign of which, in the passion of Christ, the veil of the temple was said to be ripped, yeah, Matthew twenty-seven.

[31:39] And therefore, before the passion of Christ, Christ preaching and making miracles are they ran together the law and the gospel, right, huh? Because already the mystery of Christ was begun, right, but not yet what consummated. An account to this, the Lord commanded before his passion to the leper, right, that he observed the legal what ceremonies, huh? And he himself, you know, observed the Paschal dinner and so on, right?

[32:16] The third should be said that the literal reasons of the ceremonies assigned above refer to the divine worship, which worship was in the faith to what come. And therefore, coming that which was to come, the worship what ceased, and all the reasons ordered to this what worship, huh?

[32:41] To the fourth, it should be said that the faith of Abraham was commended in this that he believed in the divine promise about the future seed, in which should be blessed all the nations. And therefore, when this was future, it was necessary to protest the faith of Abraham in circumcision. But after it was already perfect, it was necessary to declare it by another sign, to wit, by baptism, which in this succeeded to circumcision.

[33:15] According to that of the apostle, the Epistle to the Colossians, you were circumcised by circumcision, not made by hand, right? In the expoliation of your body flesh, but in the circumcision of our Lord Jesus Christ, buried with him in what baptism?

[33:39] The Sabbath, which signifies the first creation, was changed to the what Lord's Day, in which is commemorated the new creature begun in the resurrection of Christ. And similar to the other solemnities of the old law, new solemnities succeed, because the benefits shown to that people signified the benefits conceded to us through Christ. Whence the fest of the Passover succeeds the fest feast of the passion of Christ and the resurrection.

[34:13] To the feast of the Pentecost, in which was given the old law, succeeds the festival of Pentecost, which is given the law of the Spirit of life. To the feast of the Neominia, the new moon, succeeds the feast of what the Blessed Virgin. Thank goodness, in which first appears the illumination of the what Sun, that is of Christ, through the fullness of grace. To the feast of the

[34:46] trumpets succeeds the feasts of the apostle. To the feast of expiation succeeds the feast of the martyrs and confessors. To the feast of tabernacles, the feast of the consecration of the church. To the feast of the Coetus et collectionis, the feast of the angels, or also the feast of all the saints. It's quite a little summary there, huh? All bear that in mind, huh? You read the Old Testament, huh?

[35:18] We do recall the feast of tabernacles when we do the consecration of the church. It's also recalled on October. They call Transfiguration Day. Yeah, there's some connection between tabernacle and Transfiguration. Yeah, the Bible brings it up about how they would have the. The thatched roof of the tabernacle that they were to build, so that they could see the stars to keep their eyes on heaven and transfiguration.

[35:45] Because he points out that that's where they were. Peter was talking about building the tabernacle, The booths, right? And Christ was giving them a foretaste of heaven. So the link. But even I think in John, it was kind of historically it took place around the Feast of Tabernacles, which is why he's talking about those builds of the...

[36:10] Some connection between the Tabernacles and the Transfiguration. So where's Feingold teaching now? Is he teaching? He's in a seminary in St. Louis, I think. Why don't you come visit him when you're down there? What's the name of the? I've emailed him a couple times. I forget the name of the seminary I'm pretty sure it's in St Louis Yeah, Maria might have some contact with him. I can't remember.

[36:30] I have to talk to her again. So is she in contact with him? I don't know. She might have. You know, I'm trying to remember now. Track these things. He was the guy, Abi Maria, from his wife's family from St. Louis. His wife's family is from that area, so.

[36:52] Well, I'll be going down to Missouri now. Come next Thursday, I'll be in Missouri.