reasonable cause in their
relation to something else, as stated above.
________________________

SECOND ARTICLE [I-II, Q. 102, Art. 2]

Whether the Ceremonial Precepts Have a Literal Cause or Merely a
Figurative Cause?

Objection 1: It would seem that the ceremonial precepts have not a
literal, but merely a figurative cause. For among the ceremonial
precepts, the chief was circumcision and the sacrifice of the paschal
lamb. But neither of these had any but a figurative cause: because
each was given as a sign. For it is written (Gen. 17:11): "You shall
circumcise the flesh of your foreskin, that it may be a sign of the
covenant between Me and you": and of the celebration of the Passover
it is written (Ex. 13:9): "It shall be as a sign in thy hand, and as
a memorial before thy eyes." Therefore much more did the other
ceremonial precepts have none but a figurative reason.

Obj. 2: Further, an effect is proportionate to its cause. But all the
ceremonial precepts are figurative, as stated above (Q. 101, A. 2).
Therefore they have no other than a figurative cause.

Obj. 3: Further, if it be a matter of indifference whether a certain
thing, considered in itself, be done in a particular way or not, it
seems that it has not a literal cause. Now there are certain points
in the ceremonial precepts, which appear to be a matter of
indifference, as to whether they be done in one way or in another:
for instance, the number of animals to be offered, and other such
particular circumstances. Therefore there is no literal cause for the
precepts of the Old Law.

_On the contrary,_ Just as the ceremonial precepts foreshadowed
Christ, so did the stories of the Old Testament: for it is written (1
Cor. 10:11) that "all (these things) happened to them in figure." Now
in the stories of the Old Testament, besides the mystical or
figurative, there is the literal sense. Therefore the ceremonial
precepts had also literal, besides their figurative causes.

_I answer that,_ As stated above (A. 1), the reason for whatever
conduces to an end must be taken from that end. Now the end of the
ceremonial precepts was twofold: for they were ordained to the Divine
worship, for that particular time, and to the foreshadowing of
Christ; just as the words of the prophets regarded the time being in
such a way as to be utterances figurative of the time to come, as
Jerome says on Osee 1:3. Accordingly the reasons for the ceremonial
precepts of the Old Law