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Objection 1. It would seem that the nature of the ceremonial
precepts does not consist in their pertaining to the worship of God.
Because, in the Old Law, the Jews were given certain precepts
about abstinence from food (Lev. 11); and about refraining from
certain kinds of clothes, e.g. (Lev. 19:19): "Thou shalt
not wear a garment that is woven of two sorts"; and again (Num.
15:38): "To make to themselves fringes in the corners of their
garments." But these are not moral precepts; since they do not
remain in the New Law. Nor are they judicial precepts; since they
do not pertain to the pronouncing of judgment between man and man.
Therefore they are ceremonial precepts. Yet they seem in no way to
pertain to the worship of God. Therefore the nature of the ceremonial
precepts does not consist in their pertaining to Divine worship.
Objection 2. Further, some state that the ceremonial precepts are
those which pertain to solemnities; as though they were so called from
the "cerei" [candles] which are lit up on those occasions. But
many other things besides solemnities pertain to the worship of God.
Therefore it does not seem that the ceremonial precepts are so called
from their pertaining to the Divine worship.
Objection 3. Further, some say that the ceremonial precepts are
patterns, i.e. rules, of salvation: because the Greek chaire is
the same as the Latin "salve." But all the precepts of the Law are
rules of salvation, and not only those that pertain to the worship of
God. Therefore not only those precepts which pertain to Divine
worship are called ceremonial.
Objection 4. Further, Rabbi Moses says (Doct. Perplex. iii)
that the ceremonial precepts are those for which there is no evident
reason. But there is evident reason for many things pertaining to the
worship of God; such as the observance of the Sabbath, the feasts of
the Passover and of the Tabernacles, and many other things, the
reason for which is set down in the Law. Therefore the ceremonial
precepts are not those which pertain to the worship of God.
On the contrary, It is written (Ex. 18:19,20): "Be
thou to the people in those things that pertain to God . . . and .
. . shew the people the ceremonies and the manner of worshipping."
I answer that, As stated above (99, 4), the ceremonial
precepts are determinations of the moral precepts whereby man is
directed to God, just as the judicial precepts are determinations of
the moral precepts whereby he is directed to his neighbor. Now man is
directed to God by the worship due to Him. Wherefore those precepts
are properly called ceremonial, which pertain to the Divine worship.
The reason for their being so called was given above (99, 3),
when we established the distinction between the ceremonial and the other
precepts.
Reply to Objection 1. The Divine worship includes not only
sacrifices and the like, which seem to be directed to God
immediately, but also those things whereby His worshippers are duly
prepared to worship Him: thus too in other matters, whatever is
preparatory to the end comes under the science whose object is the end.
Accordingly those precepts of the Law which regard the clothing and
food of God's worshippers, and other such matters, pertain to a
certain preparation of the ministers, with the view of fitting them for
the Divine worship: just as those who administer to a king make use of
certain special observances. Consequently such are contained under the
ceremonial precepts.
Reply to Objection 2. The alleged explanation of the name does not
seem very probable: especially as the Law does not contain many
instances of the lighting of candles in solemnities; since, even the
lamps of the Candlestick were furnished with "oil of olives," as
stated in Lev. 24:2. Nevertheless we may say that all things
pertaining to the Divine worship were more carefully observed on solemn
festivals: so that all ceremonial precepts may be included under the
observance of solemnities.
Reply to Objection 3. Neither does this explanation of the name
appear to be very much to the point, since the word "ceremony" is not
Greek but Latin. We may say, however, that, since man's
salvation is from God, those precepts above all seem to be rules of
salvation, which direct man to God: and accordingly those which refer
to Divine worship are called ceremonial precepts.
Reply to Objection 4. This explanation of the ceremonial precepts
has a certain amount of probability: not that they are called
ceremonial precisely because there is no evident reason for them; this
is a kind of consequence. For, since the precepts referring to the
Divine worship must needs be figurative, as we shall state further on
(2), the consequence is that the reason for them is not so very
evident.
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