TYPOLOGY (2)

668

To change the type, because of our weakness.

669

Types.—The Jews had grown old in these earthly thoughts, that God loved their father Abraham, his flesh and what sprung from it; that on account of this He had multiplied them, and distinguished them from all other nations, without allowing them to intermingle; that when they were languishing in Egypt, He brought them out with all these great signs in their favour; that He fed them with manna in the desert, and led them into a very rich land; that He gave them kings and a well-built temple, in order to offer up beasts before Him, by the shedding of whose blood they should be purified; and that at last He was to send them the Messiah to make them masters of all the world, and foretold the time of His coming.

The world having grown old in these carnal errors, Jesus Christ came at the time foretold, but not with the expected glory; and thus men did not think it was He. After His death, Saint Paul[248] came to teach men that all these things had happened in allegory; that the kingdom of God did not consist in the flesh, but in the spirit; that the enemies of men were not the Babylonians, but the passions; that God delighted not in temples made with hands, but in a pure and contrite heart; that the circumcision of the body was unprofitable, but that of the heart was needed; that Moses had not given them the bread from heaven, etc.[249]

But God, not having desired to reveal these things to this people who were unworthy of them, and having nevertheless desired to foretell them, in order that they might be believed, foretold the time clearly, and expressed the things sometimes clearly, but very often in figures, in order that those who loved symbols might consider them, and those who loved what was symbolised might see it therein.

All that tends not to charity is figurative.

The sole aim of the Scripture is charity.

All which tends not to the sole end is the type of it. For since there is only one end, all which does not lead to it in express terms is figurative.

God thus varies that sole precept of charity to satisfy our curiosity, which seeks for variety, by that variety which still leads us to the one thing needful. For one thing alone is needful,[250] and we love variety; and God satisfies both by these varieties, which lead to the one thing needful.

The Jews have so much loved the shadows, and have so strictly expected them, that they have misunderstood the reality, when it came in the time and manner foretold.

The Rabbis take the breasts of the Spouse[251] for types, and all that does not express the only end they have, namely, temporal good.

And Christians take even the Eucharist as a type of the glory at which they aim.

670

The Jews, who have been called to subdue nations and kings, have been the slaves of sin; and the Christians, whose calling has been to be servants and subjects, are free children.[252]

671

A formal point.—When Saint Peter and the Apostles deliberated about abolishing circumcision, where it was a question of acting against the law of God, they did not heed the prophets, but simply the reception of the Holy Spirit in the persons uncircumcised.[253]

They thought it more certain that God approved of those whom He filled with His Spirit, than it was that the law must be obeyed. They knew that the end of the law was only the Holy Spirit; and that thus, as men certainly had this without circumcision, it was not necessary.

672

Fac secundum exemplar quod tibi ostensum est in monte.[254]— The Jewish religion then has been formed on its likeness to the truth of the Messiah; and the truth of the Messiah has been recognised by the Jewish religion, which was the type of it.

Among the Jews the truth was only typified; in heaven it is revealed.

In the Church it is hidden, and recognised by its resemblance to the type.

The type has been made according to the truth, and the truth has been recognised according to the type.

Saint Paul[255] says himself that people will forbid to marry, and he himself speaks of it to the Corinthians in a way which is a snare. For if a prophet had said the one, and Saint Paul had then said the other, he would have been accused.

673

Typical.—"Do all things according to the pattern which has been shown thee on the mount." On which Saint Paul says that the Jews have shadowed forth heavenly things.[256]

674

... And yet this Covenant, made to blind some and enlighten others, indicated in those very persons, whom it blinded, the truth which should be recognised by others. For the visible blessings which they received from God were so great and so divine, that He indeed appeared able to give them those that are invisible, and a Messiah.

For nature is an image of Grace, and visible miracles are images of the invisible. Ut sciatis ... tibi dico: Surge.

Isaiah says that Redemption will be as the passage of the Red Sea.

God has then shown by the deliverance from Egypt, and from the sea, by the defeat of kings, by the manna, by the whole genealogy of Abraham, that He was able to save, to send down bread from heaven, etc.; so that the people hostile to Him are the type and the representation of the very Messiah whom they know not, etc.

He has then taught us at last that all these things were only types, and what is "true freedom," a "true Israelite," "true circumcision," "true bread from heaven," etc.

In these promises each one finds what he has most at heart, temporal benefits or spiritual, God or the creatures; but with this difference, that those who therein seek the creatures find them, but with many contradictions, with a prohibition against loving them, with the command to worship God only, and to love Him only, which is the same thing, and, finally, that the Messiah came not for them; whereas those who therein seek God find Him, without any contradiction, with the command to love Him only, and that the Messiah came in the time foretold, to give them the blessings which they ask.

Thus the Jews had miracles and prophecies, which they say fulfilled and the teaching of their law was to worship and love God only; it was also perpetual. Thus it had all the marks of the true religion; and so it was. But the Jewish teaching must be distinguished from the teaching of the Jewish law. Now the Jewish teaching was not true, although it had miracles and prophecy and perpetuity, because it had not this other point of worshipping and loving God only.

675

The veil, which is upon these books for the Jews, is there also for evil Christians, and for all who do not hate themselves.

But how well disposed men are to understand them and to know Jesus Christ, when they truly hate themselves!

676

A type conveys absence and presence, pleasure and pain.

A cipher has a double meaning, one clear, and one in which it is said that the meaning is hidden.

677

Types.—A portrait conveys absence and presence, pleasure and pain. The reality excludes absence and pain.

To know if the law and the sacrifices are a reality or a type, we must see if the prophets, in speaking of these things, confined their view and their thought to them, so that they saw only the old covenant; or if they saw therein something else of which they were the representation, for in a portrait we see the thing figured. For this we need only examine what they say of them.

When they say that it will be eternal, do they mean to speak of that covenant which they say will be changed; and so of the sacrifices, etc.?

A cipher has two meanings. When we find out an important letter in which we discover a clear meaning, and in which it is nevertheless said that the meaning is veiled and obscure, that it is hidden, so that we might read the letter without seeing it, and interpret it without understanding it, what must we think but that here is a cipher with a double meaning, and the more so if we find obvious contradictions in the literal meaning? The prophets have clearly said that Israel would be always loved by God, and that the law would be eternal; and they have said that their meaning would not be understood, and that it was veiled.

How greatly then ought we to value those who interpret the cipher, and teach us to understand the hidden meaning, especially if the principles which they educe are perfectly clear and natural! This is what Jesus Christ did, and the Apostles. They broke the seal; He rent the veil, and revealed the spirit. They have taught us through this that the enemies of man are his passions; that the Redeemer would be spiritual, and His reign spiritual; that there would be two advents, one in lowliness to humble the proud, the other in glory to exalt the humble; that Jesus Christ would be both God and man.

678

Types.—Jesus Christ opened their mind to understand the Scriptures.

Two great revelations are these. (1) All things happened to them in types: vere Israëlitæ, vere liberi, true bread from Heaven. (2) A God humbled to the Cross. It was necessary that Christ should suffer in order to enter into glory, "that He should destroy death through death."[257] Two advents.

679

Types.—When once this secret is disclosed, it is impossible not to see it. Let us read the Old Testament in this light, and let us see if the sacrifices were real; if the fatherhood of Abraham was the true cause of the friendship of God; and if the promised land was the true place of rest. No. They are therefore types. Let us in the same way examine all those ordained ceremonies, all those commandments which are not of charity, and we shall see that they are types.

All these sacrifices and ceremonies were then either types or nonsense. Now these are things too clear, and too lofty, to be thought nonsense.

To know if the prophets confined their view in the Old Testament, or saw therein other things.

680

Typical.—The key of the cipher. Veri adoratores.[258]—Ecce agnus Dei qui tollit peccata mundi.[259]

681

Is. i, 21. Change of good into evil, and the vengeance of God. Is. x, I; xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9; xl, 17; xli, 26; xliii, 13.

Jer. xi, 21; xv, 12; xvii, 9. Pravum est cor omnium et incrustabile; quis cognoscet illud? that is to say, Who can know all its evil? For it is already known to be wicked. Ego dominus, etc.—vii, 14, Faciam domui huic, etc. Trust in external sacrifices—vii, 22, Quia non sum locutus, etc. Outward sacrifice is not the essential point—xi, 13, Secundum numerum, etc. A multitude of doctrines.

Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35; iv, 22-24; v, 4, 29-31; vi, 16; xxiii, 15-17.

682

Types,—The letter kills. All happened in types. Here is the cipher which Saint Paul gives us. Christ must suffer. An humiliated God. Circumcision of the heart, true fasting, true sacrifice, a true temple. The prophets have shown that all these must be spiritual.

Not the meat which perishes, but that which does not perish.

"Ye shall be free indeed."[260] Then the other freedom was only a type of freedom.

"I am the true bread from Heaven."[261]

683

Contradiction.—We can only describe a good character by reconciling all contrary qualities, and it is not enough to keep up a series of harmonious qualities, without reconciling contradictory ones. To understand the meaning of an author, we must make all the contrary passages agree.

Thus, to understand Scripture, we must have a meaning in which all the contrary passages are reconciled. It is not enough to have one which suits many concurring passages; but it is necessary to have one which reconciles even contradictory passages.

Every author has a meaning in which all the contradictory passages agree, or he has no meaning at all. We cannot affirm the latter of Scripture and the prophets; they undoubtedly are full of good sense. We must then seek for a meaning which reconciles all discrepancies.

The true meaning then is not that of the Jews; but in Jesus Christ all the contradictions are reconciled.

The Jews could not reconcile the cessation of the royalty and principality, foretold by Hosea, with the prophecy of Jacob.

If we take the law, the sacrifices, and the kingdom as realities, we cannot reconcile all the passages. They must then necessarily be only types. We cannot even reconcile the passages of the same author, nor of the same book, nor sometimes of the same chapter, which indicates copiously what was the meaning of the author. As when Ezekiel, chap, xx, says that man will not live by the commandments of God and will live by them.