OF CIRCUMCISION (FOUR ARTICLES)
We have now to consider things that are preparatory to Baptism: and (1) that which preceded Baptism, viz. Circumcision, (2) those which accompany Baptism, viz. Catechism and Exorcism.
Concerning the first there are four points of inquiry:
(1) Whether circumcision was a preparation for, and a figure of, Baptism?
(2) Its institution;
(3) Its rite;
(4) Its effect.
Whether circumcision was a preparation for, and a figure of Baptism?
Objection 1: It seems that circumcision was not a preparation for, and a figure of Baptism. For every figure has some likeness to that which it foreshadows. But circumcision has no likeness to Baptism. Therefore it seems that it was not a preparation for, and a figure of Baptism.
Objection 2: Further, the Apostle, speaking of the Fathers of old, says ( 1 Cor. 10:2 ), that "all were baptized in the cloud, and in the sea": but not that they were baptized in circumcision. Therefore the protecting pillar of a cloud, and the crossing of the Red Sea, rather than circumcision, were a preparation for, and a figure of Baptism.
Objection 3: Further, it was stated above (Q[38], AA[1],3) that the baptism of John was a preparation for Christ's. Consequently, if circumcision was a preparation for, and a figure of Christ's Baptism, it seems that John's baptism was superfluous: which is unseemly. Therefore circumcision was not a preparation for, and a figure of Baptism.
On the contrary, The Apostle says ( Col. 2:11 , 12 ): "You are circumcised with circumcision, not made by hand in despoiling the body of the flesh, but in the circumcision of Christ, buried with Him in Baptism."
I answer that, Baptism is called the Sacrament of Faith; in so far, to wit, as in Baptism man makes a profession of faith, and by Baptism is aggregated to the congregation of the faithful. Now our faith is the same as that of the Fathers of old, according to the Apostle ( 2 Cor. 4:13 ): "Having the same spirit of faith . . . we . . . believe." But circumcision was a protestation of faith; wherefore by circumcision also men of old were aggregated to the body of the faithful. Consequently, it is manifest that circumcision was a preparation for Baptism and a figure thereof, forasmuch as "all things happened" to the Fathers of old "in figure" ( 1 Cor. 10:11 ); just as their faith regarded things to come.
Reply to Objection 1: Circumcision was like Baptism as to the spiritual effect of the latter. For just as circumcision removed a carnal pellicule, so Baptism despoils man of carnal behavior.
Reply to Objection 2: The protecting pillar of cloud and the crossing of the Red Sea were indeed figures of our Baptism, whereby we are born again of water, signified by the Red Sea; and of the Holy Ghost, signified by the pillar of cloud: yet man did not make, by means of these, a profession of faith, as by circumcision; so that these two things were figures but not sacraments. But circumcision was a sacrament, and a preparation for Baptism; although less clearly figurative of Baptism, as to externals, than the aforesaid. And for this reason the Apostle mentions them rather than circumcision.
Reply to Objection 3: John's baptism was a preparation for Christ's as to the act done: but circumcision, as to the profession of faith, which is required in Baptism, as stated above.
Whether circumcision was instituted in a fitting manner?
Objection 1: It seems that circumcision was instituted in an unfitting manner. For as stated above (A[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 Rom. 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 Mat. 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 [*Gal. 3:28]. 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 (A[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 FS, Q[90], A[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."