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Objection 1. It would seem that the ceremonies of the Old Law are
unsuitably divided into "sacrifices, sacred things, sacraments, and
observances." For the ceremonies of the Old Law foreshadowed
Christ. But this was done only by the sacrifices, which foreshadowed
the sacrifice in which Christ "delivered Himself an oblation and a
sacrifice to God" (Eph. 5:2). Therefore none but the
sacrifices were ceremonies.
Objection 2. Further, the Old Law was ordained to the New. But
in the New Law the sacrifice is the Sacrament of the Altar.
Therefore in the Old Law there should be no distinction between
"sacrifices" and "sacraments."
Objection 3. Further, a "sacred thing" is something dedicated to
God: in which sense the tabernacle and its vessels were said to be
consecrated. But all the ceremonial precepts were ordained to the
worship of God, as stated above (1). Therefore all ceremonies
were sacred things. Therefore "sacred things" should not be taken as
a part of the ceremonies.
Objection 4. Further, "observances" are so called from having to
be observed. But all the precepts of the Law had to be observed: for
it is written (Dt. 8:11): "Observe [Douay: 'Take
heed'] and beware lest at any time thou forget the Lord thy God,
and neglect His commandments and judgments and ceremonies."
Therefore the "observances" should not be considered as a part of the
ceremonies.
Objection 5. Further, the solemn festivals are reckoned as part of
the ceremonial: since they were a shadow of things to come (Col.
2:16,17): and the same may be said of the oblations and gifts,
as appears from the words of the Apostle (Heb. 9:9): and yet
these do not seem to be inclined in any of those mentioned above.
Therefore the above division of ceremonies is unsuitable.
On the contrary, In the Old Law each of the above is called a
ceremony. For the sacrifices are called ceremonies (Num.
15:24): "They shall offer a calf . . . and the sacrifices
and libations thereof, as the ceremonies require." Of the sacrament
of Order it is written (Lev. 7:35): "This is the anointing
of Aaron and his sons in the ceremonies." Of sacred things also it
is written (Ex. 38:21): "These are the instruments of the
tabernacle of the testimony . . . in the ceremonies of the
Levites." And again of the observances it is written (3 Kgs.
9:6): "If you . . . shall turn away from following Me, and
will not observe [Douay: 'keep'] My . . . ceremonies which I
have set before you."
I answer that, As stated above (1,2), the ceremonial precepts
are ordained to the Divine worship. Now in this worship we may
consider the worship itself, the worshippers, and the instruments of
worship. The worship consists specially in "sacrifices," which are
offered up in honor of God. The instruments of worship refer to the
"sacred things," such as the tabernacle, the vessels and so forth.
With regard to the worshippers two points may be considered. The
first point is their preparation for Divine worship, which is effected
by a sort of consecration either of the people or of the ministers; and
to this the "sacraments" refer. The second point is their particular
mode of life, whereby they are distinguished from those who do not
worship God: and to this pertain the "observances," for instance,
in matters of food, clothing, and so forth.
Reply to Objection 1. It was necessary for the sacrifices to be
offered both in some certain place and by some certain men: and all
this pertained to the worship of God. Wherefore just as their
sacrifices signified Christ the victim, so too their sacraments and
sacred things of the New Law; while their observances foreshadowed
the mode of life of the people under the New Law: all of which things
pertain to Christ.
Reply to Objection 2. The sacrifice of the New Law, viz. the
Eucharist, contains Christ Himself, the Author of our
Sanctification: for He sanctified "the people by His own blood"
(Heb. 13:12). Hence this Sacrifice is also a sacrament.
But the sacrifices of the Old Law did not contain Christ, but
foreshadowed Him; hence they are not called sacraments. In order to
signify this there were certain sacraments apart from the sacrifices of
the Old Law, which sacraments were figures of the sanctification to
come. Nevertheless to certain consecrations certain sacrifices were
united.
Reply to Objection 3. The sacrifices and sacraments were of course
sacred things. But certain things were sacred, through being
dedicated to the Divine worship, and yet were not sacrifices or
sacraments: wherefore they retained the common designation of sacred
things.
Reply to Objection 4. Those things which pertained to the mode of
life of the people who worshipped God, retained the common designation
of observances, in so far as they fell short of the above. For they
were not called sacred things, because they had no immediate connection
with the worship of God, such as the tabernacle and its vessels had.
But by a sort of consequence they were matters of ceremony, in so far
as they affected the fitness of the people who worshipped God.
Reply to Objection 5. Just as the sacrifices were offered in a
fixed place, so were they offered at fixed times: for which reason the
solemn festivals seem to be reckoned among the sacred things. The
oblations and gifts are counted together with the sacrifices; hence the
Apostle says (Heb. 5:1): "Every high-priest taken from among
men, is ordained for men in things that appertain to God, that he may
offer up gifts and sacrifices."
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