SECOND ARTICLE [I-II, Q. 103, Art. 2]

Whether, at the Time of the Law, the Ceremonies of the Old Law Had
Any Power of Justification?

Objection 1:  It would seem that the ceremonies of the Old Law had the power of justification at the time of the Law.  Because expiation from sin and consecration pertains to justification.  But it is written (Ex. 39:21) that the priests and their apparel were consecrated by the sprinkling of blood and the anointing of oil; and (Lev. 16:16) that, by sprinkling the blood of the calf, the priest expiated “the sanctuary from the uncleanness of the children of Israel, and from their transgressions and . . . their sins.”  Therefore the ceremonies of the Old Law had the power of justification.

Obj. 2:  Further, that by which man pleases God pertains to justification, according to Ps. 10:8:  “The Lord is just and hath loved justice.”  But some pleased God by means of ceremonies, according to Lev. 10:19:  “How could I . . . please the Lord in the ceremonies, having a sorrowful heart?” Therefore the ceremonies of the Old Law had the power of justification.

Obj. 3:  Further, things relating to the divine worship regard the soul rather than the body, according to Ps. 18:8:  “The Law of the Lord is unspotted, converting souls.”  But the leper was cleansed by means of the ceremonies of the Old Law, as stated in Lev. 14.  Much more therefore could the ceremonies of the Old Law cleanse the soul by justifying it.

On the contrary, The Apostle says (Gal. 2) [The first words of the quotation are from 3:21:  St. Thomas probably quoting from memory, substituted them for 2:21, which runs thus:  ’If justice be by the Law, then Christ died in vain.’]:  “If there had been a law given which could justify [Vulg.:  ’give life’], Christ died in vain,” i.e. without cause.  But this is inadmissible.  Therefore the ceremonies of the Old Law did not confer justice.

I answer that, As stated above (Q. 102, A. 5, ad 4), a twofold uncleanness was distinguished in the Old Law.  One was spiritual and is the uncleanness of sin.  The other was corporal, which rendered a man unfit for divine worship; thus a leper, or anyone that touched carrion, was said to be unclean:  and thus uncleanness was nothing but a kind of irregularity.  From this uncleanness, then, the ceremonies of the Old Law had the power to cleanse:  because they were ordered by the Law to be employed as remedies for the removal of the aforesaid uncleannesses which were contracted in consequence of the prescription of the Law.  Hence the Apostle says (Heb. 9:13) that “the blood of goats and of oxen, and the ashes of a heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh.”  And just as this uncleanness which was washed away by such like ceremonies, affected the flesh rather than the soul, so also the ceremonies themselves are called by the Apostle shortly before (Heb. 9:10) justices of the flesh:  “justices of the flesh,” says he, “being laid on them until the time of correction.”