Chapter XI.
The command of circumcision given to Abraham, what does it signify; and why is it that on the eighth day the uncircumcised infants are in danger? A single letter is added to Sarah's name. Abraham falls on his face and laughs. Did he have the same doubt? The Lord grants it to him as he prays for Ishmael, and promises him a son from Sarah.
78. And because it is called to perfection, it receives the oracle of perfection. "Circumcise," he says, "every male among you, and circumcise your flesh" (Gen. XVII, 10 and 11): but spiritual circumcision is perfect. Finally, the reading itself teaches this when it says: "Circumcise the hardness of your heart" (Deut. X, 16). And here many understand it in such a way that it means: "Circumcise every male among you," that is, your mind; for nothing is stronger than the mind. Then because the male is also called holy: Every male opening the womb shall be called holy to the Lord (Exod. XIII, 12). But what is holier in the mind, which gives the seeds of good thoughts, by which it opens the womb of the soul closed by barrenness of giving birth; so that it may bring forth those invisible generations in that spiritual womb, of which Isaiah says: In the womb we received and brought forth the spirit of salvation (Isa. XVI, 18)? The circumcision of the mind is understood, the circumcision of the flesh is also commanded. The former is in truth, the latter is a sign. Therefore, there is a twofold circumcision; because both the restraint of the mind and the body are sought after. Finally, the Egyptians circumcise males in the fourteenth year, and females are said to be circumcised in the same year; this is because the passion of man begins to burn in that year, and women start to have the beginnings of their menstrual cycles. However, the legislator of the eternal seal of carnal circumcision demands it only for males, because the sexual desire of a man toward a woman is stronger; and so he wanted to hinder that desire with the seal of circumcision. Or because men believe it is permissible for them to stray, as long as they abstain from adultery alone, while they consider it sufficient to comply with the law of nature to engage in sexual relations with prostitutes; whereas, besides marriage, it is not lawful for a man to have sexual relations with any other woman, nor for a woman with any other man. However, a deeper interpretation reveals that if the mind is cleansed and sharpened, stripped of excessive pleasures and thoughts, it restrains the soul to chastity of itself, and makes it a generator of good offspring infused with pure senses.
On the eighth day, however, the law commands the child to be circumcised, with a mystical obligation, because he is the day of resurrection; for the Lord Jesus rose on the Lord's day. Therefore, if the day of resurrection finds us circumcised and stripped of superfluous sins, washed clean from all filth, freed from bodily vices, if you go out from here clean, you will rise again clean. Therefore, circumcise yourself not with flesh, but with carnal vice. And circumcise not only your servant, but also the one bought with a price. If we consider things individually, natural motions are acquired by purchase, reason, and learning. Both the unlearned and the learned need pruning and cutting off, like shrubs, so that they do not run wild like barren branches and overshadow the fruitful ones. Just as a tree that is burdened with many defects labors in vain, so we must be careful that our mind, burdened with many things, not only produces good offspring but also degenerates into useless ones; at the same time, it is to be preserved as a vine that, though pruned, does not easily grow wild but is reserved for future generations. For the gifted often produce many things that need to be trimmed away, and those who have attained knowledge by diligence should recognize their own ignorance. However, the nature of the mystery is clear. For the Gentiles were bought at a price by the blood of Christ, because the Church was redeemed at a price. Therefore, both the Jew and the Greek, and whoever believes, must know that they must be circumcised from sins in order to be saved. Both the native and the foreigner, the righteous and the sinner, must be circumcised through the forgiveness of sins, so that sin may no longer have power over them, for no one enters the kingdom of heaven except through the sacrament of baptism. Superior justice of time will be of no benefit if justice is abandoned at the end of life. Therefore Paul says: You were bought at a price; do not become slaves of men. For they are contrary; for slavery is contracted by sin, and sin is forgiven by a price.
Therefore, we believe that this exposition is rich in simplicity and understanding. And so, we do not concern ourselves with the cubes of Geometry, or the square numbers of Philosophy, or the Pythagorean theorem, as they call it, or the perpetual virgins, as they are called, or the numbers of the week, or the empty care of examining the world with a compass, or seeking the sky in dust, or confining the universe within narrow abaci. Instead, we reveal true mysteries, that the only salvation is Christ's resurrection. Let us complain therefore to the likeness of his death, that we may merit the fellowship of resurrection. And let our old man be crucified together with him, that the body of sin may be destroyed.
81. Moreover, it is mandated by law that males, even those who are born into the family, are to be circumcised primarily through crying as infants. Just as sin begins in infancy, so does circumcision. There should be no moment in time void of protection, for there is no moment void of guilt. And the child must be called back from sin so as not to be tainted by idolatry and so as not to become accustomed to worshiping idols and kissing images, violating the nest of their parent, and injuring piety. Simultaneously, no one should be puffed up and consider themselves righteous, for Abraham is commanded to be circumcised as he progresses into a more mature age. Therefore, neither an elderly proselyte nor a native-born infant is excluded; because every age is liable to sin, and therefore every age is suitable for the sacrament.
And it shall be, says he, my testament in your flesh (Gen. XVII, 13). Perhaps it may be referred to this place, how you speak of a spiritual circumcision, when the oracle says: My covenant of circumcision shall be in your flesh. As if indeed temperance were required for the soul alone, and not for the passions of the body. For even the chastity of sight, hearing, smell, taste, touch, and speech is sought; because even a more wanton gaze has its sin, and therefore it is written: Apply not thy heart to a deceitful woman, and be not caught with the dainties of the eyes. (Prov. V, 2). And in hearing itself there is a crime if a prostitute seduces you, and with much flattery of speech and the snares of her lips binds you. And in touch itself there is a crime, therefore it is said to you: Do not be too familiar with another woman, nor engage in embraces that are not your own. And in speech there is fault. For the strongest snare is a man's own lips, and he is led away by the lips of his own mouth. And do not consume too much honey, lest you vomit. Therefore, moderation must be sharp in all senses; lest either passion lead to vice, or excess harm, or delay lead to offense.
83. However, it does not seem to be useless or superfluous for many to be moved by what follows in this place. Did the Lord perhaps say this: 'For any uncircumcised male who does not circumcise the foreskin of his flesh on the eighth day, that soul shall be cut off from his people; because he has broken My covenant' (Gen. XVII, 14)? For it is considered a grave matter that the negligence of parents would result in harm to an infant on the eighth day, to the point that his soul would perish; since the law itself has prescribed cities of refuge even for a manslayer (who, however, has not committed the voluntary act of killing a man), where he may deserve impunity for shedding blood (Josh. XX, 2 and 3). Therefore, how is chance murder dealt with? Or is there no reckoning for infancy, in which there can be no crime of deceit or willfulness; unless perhaps some think that parents are punished more severely in the death of a child? But it is considered unjust that the punishment of the guilty should be inflicted on the innocent, or that the innocent should be punished in place of the guilty, or that an equal share of punishment should be made for one who deserves it less. Hence, some think that when it is said that a parent is exterminated, it means that their soul, not the soul of the little one, is destroyed. But it is highly ambiguous; it is allowed to support this assertion, which says that it interrupts my will. Therefore, this seems to refer more to the intelligent person rather than the infant. Others think that the Lord God threatens the parents with more serious consequences, either through silence or when the child is spared.
84. But to me it is quite clear what has been said about the mind of each individual. For we have said that the mind is signified by the masculine name, which is the strong vigor of the mind, and it attracts the soul to itself, and is more vehement as if it were stronger in gender and manly strength. Therefore, this is the reason why every mind that has not been circumcised from superfluous corporeal things and purified by the solemn duty, in order to strip itself of passions and vices, will perish. Flesh, he says, will not perish, nor man: but that soul will perish, because it could have been saved, if it had purification. However, that soul, weak in the nakedness of support and the pollution of an uncircumcised heart, could not preserve the salvation of its kind. Yet every kind appears immortal, as is the human kind, as is any species. Man is always spoken of, any is not always, indeed not a certain one fails. The one who lacks faith fails, the person of one fails, the condition or name of men does not fail. Therefore, the sinner who should attribute to his own mind the fault of being incautious and intemperate, or who has not acquired the forgiveness of sins, is led into that which is both temporary and harmful from a long and harmless state. For unless someone is born again of water and the Holy Spirit, they cannot enter the kingdom of God (John 3:5). Surely, it makes no exception for anyone, neither an infant nor someone hindered by any necessity. However, they may have that hidden immunity from punishment, although I do not know if they have the honor of the kingdom.
85. Also, one letter is added to Sarah, that is, R, so that she would be called Sarra (Gen. XVII, 15). And this is certainly fitting, as in the previous instances, the addition of one letter is not taken lightly. For it is not the gift of God that is a single letter, but the power of the letter that expresses the grace of the divine gift. Sarah is indeed called ἀρχὴ ἐμὴ, that is, my authority, or the beginning of my rule, or the queen. In Greek, Sarah is called ἄρχουσα, meaning she who rules in Latin. That which is mortal, that which is immortal; that which is special, that which is general. For indeed, in me there is prudence, in me there is chastity, in me there is virtue, in me there is justice, they alone govern me, and they dominate me, and they are mortal. For with my death, they too dissolve and perish. But those things which are generally called prudence, which are called chastity, which are called fortitude, and the other principal virtues, but generally principal, and certain immortal queens, in them is power, that immortal principal, just as the Church, which rules not only me, but all. Therefore, we see a transformation of form into genus, of part into universality, of corruptibility into incorruptibility: all of which is certain to be applicable to the Church. For this is not a special, but a general principle, not the salvation of a part, but of the whole. And therefore, following these preceding things, when prudence has led each individual to this principal and diffused salvation, in which is the source of wisdom and justice, generation is required, and that joyful offspring, whose name is Isaac. For there is no greater pleasure than the satisfaction of a corrected conscience. Hence the Epicureans believed that the highest good is pleasure, but they valued it more in the pollution of the body than in the sobriety of the mind.
86. What, then, does it mean when it says: And Abraham fell on his face and laughed (Gen. XVII, 17)? Here reverence is signified, that he feared to offend God with a free laugh, even though his laughter showed the joy of a righteous man who was rejoicing in such great promises. For this was not the laughter of doubt, but of belief. At the same time, because all things fall before God, and are changed and pass away, only that unchangeable substance always remains. Perhaps Abraham prophesied about the Lord Jesus in this mystery, that through the reception of the Lord's body and the resurrection, the fulfillment of such a great oracle would be accomplished by the grace of God. Therefore, he worships not the earthly element of which it is said: Worship His footstool, for it is holy (Ps. 98:5). For where the body is, there also the eagles who worship it are present.
87. And he said, in his heart: If a son be born to a man that is a hundred years old, and if Sara that is ninety years old bear a child? The Greek puts it, "in his mind," that we may be able to estimate that he said to himself as if debating: If a son will be born to a man who is a hundred years old, and if a woman who is ninety years old will bear a child? This is past the age of childbearing, but with God all things are possible; and therefore it is easy for him to restore the years of youth to the old, to restore strength, and to grant fertility to the barren.
88. And that should not be overlooked, that Abraham, in response to the promise of legitimate offspring, said to God: Let Ishmael live in your sight (Gen. XVII, 18). It is just for the righteous to intercede for sinners; and therefore, even the Jews should believe this, because he intercedes for them too, if they believe. For this is to live in the sight of God, to carry out worthy deeds according to the Word of God; for the eyes of the Lord are upon the righteous.
89. And the Lord said: Yes, behold, Sarah your wife will bear a son for you . . . . But I have also heard you concerning Ishmael (Genesis 17:19-20). Even when He speaks, He confirms His promises; for it is a confirming word. And therefore, He first confirms the future generation of the Church, so that the Prophet may know that what God said about Ishmael, he had indeed heard, foreseeing that blindness would partially happen to Israel until the fullness of the Gentiles came in, and then all Israel would be saved. And so, just as the wills of men first designate an heir, and then express legacies, with better things going to the heir and lesser things to the legatees, so in the testament of the Lord, from whom we also have received this custom, the heir is written as a good natured, noble person, created by a legitimate marriage; the inferior is granted as a legacy.
90. However, the generation is promised for the following year (Ibid., 21), so that you may understand what generation the Lord promises, that is, not the physical offspring of Sarah, but the offspring of the Church that was to come. Finally, he also says below: I will surely return to you in due season, and Sarah shall have a son (Gen. XVIII, 10). In both of these we can understand the covenant of the Church and the resurrection of the faithful.
91. In the thirteenth year, when Ishmael is circumcised, there is a clear reason: because he who begins to enjoy the knowledge of a woman must first cut off the ardor of lust within himself, so that he may abstain from excessive mixtures and reserve himself only for legitimate union.
92. It is also fitting for the mind of a wise person to be hospitable, so that they may impart their kindness to others and share the fruits of their wisdom with others as well, and thus they may feast on the nourishing food of knowledge and provide a banquet for those who desire it.
93. Then, moreover, let him not know anything except to live according to nature, in whose plan and order is the law of God. Let him not mix himself with perverted desires, but rather choose the companionship of wisdom alone. Let him not know how to prefer the glory of this world's mandates and a certain inheritance of present praise; and just as he sacrifices his own interests to the altars of the Lord, let him not receive or fear the fire of judgment, but rather strive to rescue others.