Summa Theologica Part IV (Tertia Pars) Part 60

Secondly, thereby the judicial power of Christ was foreshadowed. Thus Augustine says in a sermon (30 de Temp.) on the Epiphany: "What will He be like in the judgment-seat; since from His cradle He struck terror into the heart of a proud king?"

Thirdly, because thus the overthrow of the devil's kingdom was foreshadowed. For, as Pope Leo says in a sermon on the Epiphany (Serm. v [*Opus Imperfectum in Matth., Hom. ii, falsely ascribed to St. John Chrysostom]): "Herod was not so much troubled in himself as the devil in Herod. For Herod thought Him to be a man, but the devil thought Him to be G.o.d. Each feared a successor to his kingdom: the devil, a heavenly successor; Herod, an earthly successor." But their fear was needless: since Christ had not come to set up an earthly kingdom, as Pope Leo says, addressing himself to Herod: "Thy palace cannot hold Christ: nor is the Lord of the world content with the paltry power of thy scepter." That the Jews were troubled, who, on the contrary, should have rejoiced, was either because, as Chrysostom says, "wicked men could not rejoice at the coming of the Holy one,"

or because they wished to court favor with Herod, whom they feared; for "the populace is inclined to favor too much those whose cruelty it endures."

And that the children were slain by Herod was not harmful to them, but profitable. For Augustine says in a sermon on the Epiphany (66 de Diversis): "It cannot be questioned that Christ, who came to set man free, rewarded those who were slain for Him; since, while hanging on the cross, He prayed for those who were putting Him to death."

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THIRD ARTICLE [III, Q. 36, Art. 3]

Whether Those to Whom Christ's Birth Was Made Known Were Suitably Chosen?

Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Matt. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Matt. 2:1.

Obj. 2: Further, the revelation of Divine truth should be made especially to the friends of G.o.d, according to Job 37 [Vulg.: Job 36:33]: "He sheweth His friend concerning it." But the Magi seem to be G.o.d's foes; for it is written (Lev. 19:31): "Go not aside after wizards (_magi_), neither ask anything of soothsayers." Therefore Christ's birth should not have been made known to the Magi.

Obj. 3: Further, Christ came in order to set free the whole world from the power of the devil; whence it is written (Malachi 1:11): "From the rising of the sun even to the going down, My name is great among the Gentiles." Therefore He should have been made known, not only to those who dwelt in the east, but also to some from all parts of the world.

Obj. 4: Further, all the sacraments of the Old Law were figures of Christ. But the sacraments of the Old Law were dispensed through the ministry of the legal priesthood. Therefore it seems that Christ's birth should have been made known rather to the priests in the Temple than to the shepherds in the fields.

Obj. 5: Further, Christ was born of a Virgin-Mother, and was as yet a little child. It was therefore more suitable that He should be made known to youths and virgins than to old and married people or to widows, such as Simeon and Anna.

_On the contrary,_ It is written (John 13:18): "I know whom I have chosen." But what is done by G.o.d's wisdom is done becomingly.

Therefore those to whom Christ's birth was made known were suitably chosen.

_I answer that,_ Salvation, which was to be accomplished by Christ, concerns all sorts and conditions of men: because, as it is written (Col. 3:11), in Christ "there is neither male nor female, [*These words are in reality from Gal. 3:28] neither Gentile nor Jew ...

bond nor free," and so forth. And in order that this might be foreshadowed in Christ's birth, He was made known to men of all conditions. Because, as Augustine says in a sermon on the Epiphany (32 de Temp.), "the shepherds were Israelites, the Magi were Gentiles. The former were nigh to Him, the latter far from Him. Both hastened to Him together as to the cornerstone." There was also another point of contrast: for the Magi were wise and powerful; the shepherds simple and lowly. He was also made known to the righteous as Simeon and Anna; and to sinners, as the Magi. He was made known both to men, and to women--namely, to Anna--so as to show no condition of men to be excluded from Christ's redemption.

Reply Obj. 1: That manifestation of Christ's birth was a kind of foretaste of the full manifestation which was to come. And as in the later manifestation the first announcement of the grace of Christ was made by Him and His Apostles to the Jews and afterwards to the Gentiles, so the first to come to Christ were the shepherds, who were the first-fruits of the Jews, as being near to Him; and afterwards came the Magi from afar, who were "the first-fruits of the Gentiles,"

as Augustine says (Serm. 30 de Temp. cc.).

Reply Obj. 2: As Augustine says in a sermon on the Epiphany (Serm. 30 de Temp.): "As unskilfulness predominates in the rustic manners of the shepherd, so unG.o.dliness abounds in the profane rites of the Magi. Yet did this Corner-Stone draw both to Itself; inasmuch as He came 'to choose the foolish things that He might confound the wise,'

and 'not to call the just, but sinners,'" so that "the proud might not boast, nor the weak despair." Nevertheless, there are those who say that these Magi were not wizards, but wise astronomers, who are called Magi among the Persians or Chaldees.

Reply Obj. 3: As Chrysostom says [*Hom. ii in Matth. in the Opus Imperf., among the supposit.i.tious works of Chrysostom]: "The Magi came from the east, because the first beginning of faith came from the land where the day is born; since faith is the light of the soul." Or, "because all who come to Christ come from Him and through Him": whence it is written (Zech. 6:12): "Behold a Man, the Orient is His name." Now, they are said to come from the east literally, either because, as some say, they came from the farthest parts of the east, or because they came from the neighboring parts of Judea that lie to the east of the region inhabited by the Jews. Yet it is to be believed that certain signs of Christ's birth appeared also in other parts of the world: thus, at Rome the river flowed with oil [*Eusebius, Chronic. II, Olymp. 185]; and in Spain three suns were seen, which gradually merged into one [*Cf. Eusebius, Chronic. II, Olymp. 184].

Reply Obj. 4: As Chrysostom observes (Theophylact., Enarr. in Luc.

ii, 8), the angel who announced Christ's birth did not go to Jerusalem, nor did he seek the Scribes and Pharisees, for they were corrupted, and full of ill-will. But the shepherds were single-minded, and were like the patriarchs and Moses in their mode of life.

Moreover, these shepherds were types of the Doctors of the Church, to whom are revealed the mysteries of Christ that were hidden from the Jews.

Reply Obj. 5: As Ambrose says (on Luke 2:25): "It was right that our Lord's birth should be attested not only by the shepherds, but also by people advanced in age and virtue": whose testimony is rendered the more credible by reason of their righteousness.

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FOURTH ARTICLE [III, Q. 36, Art. 4]

Whether Christ Himself Should Have Made His Birth Known?

Objection 1: It would seem that Christ should have Himself made His birth known. For "a direct cause is always of greater power than an indirect cause," as is stated _Phys._ viii. But Christ made His birth known through others--for instance, to the shepherds through the angels, and to the Magi through the star. Much more, therefore, should He Himself have made His birth known.

Obj. 2: Further, it is written (Ecclus. 20:32): "Wisdom that is hid and treasure that is not seen; what profit is there in them both?"

But Christ had, to perfection, the treasure of wisdom and grace from the beginning of His conception. Therefore, unless He had made the fulness of these gifts known by words and deeds, wisdom and grace would have been given Him to no purpose. But this is unreasonable: because "G.o.d and nature do nothing without a purpose" (De Coelo i).

Obj. 3: Further, we read in the book _De Infantia Salvatoris_ that in His infancy Christ worked many miracles. It seems therefore that He did Himself make His birth known.

_On the contrary,_ Pope Leo says (Serm. x.x.xiv) that the Magi found the "infant Jesus in no way different from the generality of human infants." But other infants do not make themselves known. Therefore it was not fitting that Christ should Himself make His birth known.

_I answer that,_ Christ's birth was ordered unto man's salvation, which is by faith. But saving faith confesses Christ's G.o.dhead and humanity. It behooved, therefore, Christ's birth to be made known in such a way that the proof of His G.o.dhead should not be prejudicial to faith in His human nature. But this took place while Christ presented a likeness of human weakness, and yet, by means of G.o.d's creatures, He showed the power of the G.o.dhead in Himself. Therefore Christ made His birth known, not by Himself, but by means of certain other creatures.

Reply Obj. 1: By the way of generation and movement we must of necessity come to the imperfect before the perfect. And therefore Christ was made known first through other creatures, and afterwards He Himself manifested Himself perfectly.

Reply Obj. 2: Although hidden wisdom is useless, yet there is no need for a wise man to make himself known at all times, but at a suitable time; for it is written (Ecclus. 20:6): "There is one that holdeth his peace because he knoweth not what to say: and there is another that holdeth his peace, knowing the proper time." Hence the wisdom given to Christ was not useless, because at a suitable time He manifested Himself. And the very fact that He was hidden at a suitable time is a sign of wisdom.

Reply Obj. 3: The book _De Infantia Salvatoris_ is apocryphal.

Moreover, Chrysostom (Hom. xxi super Joan.) says that Christ worked no miracles before changing the water into wine, according to John 2:11: "'This beginning of miracles did Jesus.' For if He had worked miracles at an early age, there would have been no need for anyone else to manifest Him to the Israelites; whereas John the Baptist says (John 1:31): 'That He may be made manifest in Israel; therefore am I come baptizing with water.' Moreover, it was fitting that He should not begin to work miracles at an early age. For people would have thought the Incarnation to be unreal, and, out of sheer spite, would have crucified Him before the proper time."

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FIFTH ARTICLE [III, Q. 36, Art. 5]

Whether Christ's Birth Should Have Been Manifested by Means of the Angels and the Star?

Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels.

Obj. 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round about them that fear Him, and shall deliver them." But Christ's birth was not announced to the righteous, viz. Simeon and Anna, through the angels. Therefore neither should it have been announced to the shepherds by means of the angels.

Obj. 3: Further, it seems that neither ought it to have been announced to the Magi by means of the star. For this seems to favor the error of those who think that man's birth is influenced by the stars. But occasions of sin should be taken away from man. Therefore it was not fitting that Christ's birth should be announced by a star.

Obj. 4: Further, a sign should be certain, in order that something be made known thereby. But a star does not seem to be a certain sign of Christ's birth. Therefore Christ's birth was not suitably announced by a star.

_On the contrary,_ It is written (Deut. 32:4): "The works of G.o.d are perfect." But this manifestation is the work of G.o.d. Therefore it was accomplished by means of suitable signs.

_I answer that,_ As knowledge is imparted through a syllogism from something which we know better, so knowledge given by signs must be conveyed through things which are familiar to those to whom the knowledge is imparted. Now, it is clear that the righteous have, through the spirit of prophecy, a certain familiarity with the interior instinct of the Holy Ghost, and are wont to be taught thereby, without the guidance of sensible signs. Whereas others, occupied with material things, are led through the domain of the senses to that of the intellect. The Jews, however, were accustomed to receive Divine answers through the angels; through whom they also received the Law, according to Acts 7:53: "You [Vulg.: 'who'] ...

have received the Law by the disposition of angels." And the Gentiles, especially astrologers, were wont to observe the course of the stars. And therefore Christ's birth was made known to the righteous, viz. Simeon and Anna, by the interior instinct of the Holy Ghost, according to Luke 2:26: "He had received an answer from the Holy Ghost that he should not see death before he had seen the Christ of the Lord." But to the shepherds and Magi, as being occupied with material things, Christ's birth was made known by means of visible apparitions. And since this birth was not only earthly, but also, in a way, heavenly, to both (shepherds and Magi) it is revealed through heavenly signs: for, as Augustine says in a sermon on the Epiphany (cciv): "The angels inhabit, and the stars adorn, the heavens: by both, therefore, do the 'heavens show forth the glory of G.o.d.'"

Moreover, it was not without reason that Christ's birth was made known, by means of angels, to the shepherds, who, being Jews, were accustomed to frequent apparitions of the angels: whereas it was revealed by means of a star to the Magi, who were wont to consider the heavenly bodies. Because, as Chrysostom says (Hom. vi in Matth.): "Our Lord deigned to call them through things to which they were accustomed." There is also another reason. For, as Gregory says (Hom.

x in Evang.): "To the Jews, as rational beings, it was fitting that a rational animal [*Cf. I, Q. 51, A. 1, ad 2]," viz. an angel, "should preach. Whereas the Gentiles, who were unable to come to the knowledge of G.o.d through the reason, were led to G.o.d, not by words, but by signs. And as our Lord, when He was able to speak, was announced by heralds who spoke, so before He could speak He was manifested by speechless elements." Again, there is yet another reason. For, as Augustine [*Pope Leo] says in a sermon on the Epiphany: "To Abraham was promised an innumerable progeny, begotten, not of carnal propagation, but of the fruitfulness of faith. For this reason it is compared to the mult.i.tude of stars; that a heavenly progeny might be hoped for." Wherefore the Gentiles, "who are thus designated by the stars, are by the rising of a new star stimulated"

to seek Christ, through whom they are made the seed of Abraham.

Reply Obj. 1: That which of itself is hidden needs to be manifested, but not that which in itself is manifest. Now, the flesh of Him who was born was manifest, whereas the G.o.dhead was hidden. And therefore it was fitting that this birth should be made known by angels, who are the ministers of G.o.d. Wherefore also a certain "brightness" (Luke 2:9) accompanied the angelic apparition, to indicate that He who was just born was the "Brightness of" the Father's "glory."

Reply Obj. 2: The righteous did not need the visible apparition of the angel; on account of their perfection the interior instinct of the Holy Ghost was enough for them.

Reply Obj. 3: The star which manifested Christ's birth removed all occasion of error. For, as Augustine says (Contra Faust. ii): "No astrologer has ever so far connected the stars with man's fate at the time of his birth as to a.s.sert that one of the stars, at the birth of any man, left its...o...b..t and made its way to him who was just born": as happened in the case of the star which made known the birth of Christ. Consequently this does not corroborate the error of those who "think there is a connection between man's birth and the course of the stars, for they do not hold that the course of the stars can be changed at a man's birth."

In the same sense Chrysostom says (Hom. vi in Matth.): "It is not an astronomer's business to know from the stars those who are born, but to tell the future from the hour of a man's birth: whereas the Magi did not know the time of the birth, so as to conclude therefrom some knowledge of the future; rather was it the other way about."

Reply Obj. 4: Chrysostom relates (Hom. ii in Matth.) that, according to some apocryphal books, a certain tribe in the far east near the ocean was in the possession of a doc.u.ment written by Seth, referring to this star and to the presents to be offered: which tribe watched attentively for the rising of this star, twelve men being appointed to take observations, who at stated times repaired to the summit of a mountain with faithful a.s.siduity: whence they subsequently perceived the star containing the figure of a small child, and above it the form of a cross.

Or we may say, as may be read in the book _De Qq. Vet. et Nov.

Test.,_ qu. lxiii, that "these Magi followed the tradition of Balaam," who said, "'A star shall rise out of Jacob.' Wherefore observing this star to be a stranger to the system of this world, they gathered that it was the one foretold by Balaam to indicate the King of the Jews."