The Circumcision (Notes)

[21] Et postquam consummati sunt dies octo, ut circumcideretur puer, vocatum est nomen ejus Jesus, quod vocatum est ab angelo priusquam in utero conciperetur.
And after eight days were accomplished, that the child should be circumcised,[1] his name was called JESUS,[2] which was called by the angel, before he was conceived in the womb.[3]

[1] And when eight days were accomplished for the circumcising of the child, His name was called Jesus, which was so named of the angel before He was conceived in the womb—when eight days were fulfilled—when the eighth day from His nativity was come. That the child should be circumcised—this indicates that He was circumcised, implying that He underwent the rite, not of obligation, but freely and of His own will. For, in the first place, He was God—the Author of the law, and, therefore, not bound by the law; and, in the second place, He was not of the common generation of men, who are procreated of the propagation of sin and conceived in iniquity, says Bede, but conceived and born of the Holy Spirit, and, therefore, without original sin, for wiping out of which circumcision was instituted. For circumcision was the sign and stigma of sin, the cautery with which it was burnt out, and in Christ there was no sin, no lust. So in His circumcision Christ humbled Himself to a still greater degree than in His nativity—in the latter He took upon Him the form of man, in the former the character of a sinner.

Here are seven reasons why Christ would of His own accord be circumcised, drawn from the writings of S. Cyprian, S. Augustine, Bede, and others, and given by S. Thomas, (part iii., quæst. 37, art. 1):—

1. First, to show the reality of His human flesh, as against Manichæus, who said that He had a phantom body, Apollinarius, who said that the body of Christ is consubstantial with the Godhead, and Valentinus, who said that He brought His body from heaven.
2. Secondly, to sanction the rite which God had instituted.
3. Thirdly, to show that He was of the seed of Abraham, who had received the ordinance of circumcision as a sign of the faith which He had in reference to Christ.
4. Fourthly, to take away all excuse from the Jews, lest they should not accept Him if He were uncircumcised.
5. Fifthly, to commend to us by His own example the virtue of obedience. Hence it was that He was circumcised on the eighth day, as the law prescribed.
6. Sixthly, that, having come in the likeness of the flesh of sin, He might not seem to reject the remedy by which the flesh had been wont to be cleansed of sin.
7. Seventhly, that, bearing the burden of the law Himself, He might free others from that burden, “God sent forth His Son made under the law, to redeem them that were under the law,” Gal. 4.

S. Leo (Serm. 2 on the Nativity) adds as another reason that by this rite Christ’s character was hidden from the devil: “The merciful and Almighty Saviour, so conducting the beginning of His assumption of human nature as to hide the virtue of the Godhead inseparable from His humanity with the veil of our infirmity, eluded the craft of the enemy, who was secure in the supposition that the birth of this child, begotten for the salvation of mankind, was no less liable to His power than that of all other children who are born.”

S. Augustine (Serm. 9 on the Nativity) gives yet another reason—that putting an end to the carnal, Christ might put in its place that spiritual circumcision which consists in the mortification and cutting away of vices and concupiscence—“Christ,” he says, “took circumcision upon Himself as about to do away with circumcision; He admitted the shadow as about to give light—the figure as He that should fulfil the verity.”

Lastly, by this act He began that suffering by which He became the Redeemer and Saviour of the world. So it was that in this rite the name of “Jesus” was given Him, because He healed not our infirmities with drugs, as the physicians do, but by taking them upon Himself and making satisfaction for them to God, so earning the power of healing all the diseases of soul and of body, all our passions, temptations, sorrows, and afflictions, whether in this life or in the life to come. Art thou afflicted, then, with fear or over-scrupulousness, with anger or bitterness, with sorrow or poverty? Call upon Jesus, and thou shalt feel that He is thy Consoler and thy Saviour.

Christ was circumcised in the cave where He was born by some priest or Levite, and felt greater pain than other infants, in that He had the use of reason which other infants lack, and possessed a more delicate and active sense of touch.

[2] His name was called Jesus. The name of Jesus signifies the function of Saviour in its greatest fulness, inasmuch as He not only saved men Himself, but gave to His apostles and to those like them the power of saving. This is what is implied by the word Josue, or, as the Hebrews say, Jehosua. Let the faithful then remember that they are children of Jesus, and that they ought therefore to imitate Him in bringing about the salvation of souls.

[3] Which was so named of the angel (when Gabriel announced to the Blessed Virgin His conception, ch. 1. ver. 31) before He was conceived in the womb. For Christ was conceived at the end of the Annunciation, when the Blessed Virgin answered, “Behold the handmaid of the Lord, be it unto me according to Thy word.” In this sentence S. Luke gives us to understand that the name of Jesus had been decreed by God for this Child from all eternity, to signify that He was to be the Saviour of the world.

Observe here how God joins and couples in Christ the humble with the sublime, the human with the divine, the poison with the antidote, to show that in Him human nature was joined to the Divine Majesty. Christ would be circumcised, so taking on Him the appearance of sin, but presently, when He wipes away this appearance He gives Him the name of Jesus—the Saviour that heals all sins. So, too, He would have Christ born in a stable and laid in a manger, as being poor and abject; but soon He summoned by the star the three kings, and by the angel the shepherds to adore Him. So, again, He would have Him suffer, be crucified, and die; but at the same time He darkened the sun and the moon, rent the rocks and shook the earth, that all the elements might testify of, and mourn for, the ignominious murder of their Creator. The more, then, Christ humbled Himself, the more the Father exalted Him. To thee, Christian, He will do the same; wherefore fear not to be humbled, knowing for certain that by this means thou art to be exalted. For the road to glory is humiliation, according to that promise of Christ, “Every one that humbleth himself shall be exalted.”