Treatise on the Sacraments
Question. 70 - 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.
Art. 1 - 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 ([4469]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.
Art. 2 - Whether circumcision was instituted in a fitting manner?
Objection 1: It seems that circumcision was instituted in an unfitting
manner. For as stated above [4470](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