Original Douay–Rheims AnnotationsLeviticus 11
English College of Douai–Rheims
Read Leviticus 11 in the BibleOriginal Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
English College of Douai–Rheims
Read Leviticus 11 in the BibleOriginal Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Leviticus 11:4
Unclean you shall repute it.
In the first age of the world, [1] before Noe's flood, and so forward by tradition; and [2] after by the written Law, [3] some living creatures were reputed unclean, and forbid to be eaten or offered in sacrifice. Not as evil of themselves, for every creature of God is good [4], by nature and creation: but this distinction and prohibition was made in the old Testament, for just causes [5], as the ancient fathers note specially three. [6] First, for instruction of the people much inclined to idolatry, God distinguished all beasts, birds, and fishes into clean and unclean, whereby all men might know, that none of them is God. For how can any man of reason (saith learned Theodoret q. 11. in Levit. ) think that to be God, which either he abhorreth as unclean, or offereth in sacrifice to the true God, and eateth thereof himself? [7] Secondly, God commanded this observance to exercise his people in obedience, with precepts not otherwise necessary, but because he so commanded. As at first he commanded Adam not to eat of the tree of knowledge of good and evil. The transgression whereof brought all mankind into misery. From which again Christ by his obedience [8] redeemed us. For observation of this law old Eleazarus, and the seven brethren with their mother [9], did give their lives, rather than they would eat swine's flesh, and for the same are glorious Martyrs, as testify S. Cyprian Epist. 56. ad Thibaritanos, & li. de exhort. Mars. c. 11. Gregory Nazianzen orat. 20. de Machab. S. Chrysostom de nativitate septem Machab. S. Ambrose li. 1. de officiis. c. 4. & li. 2. de Jacob. c. 10. & 11. and the whole Church celebrating their feast the first day of August. [10] Thirdly, and most specially these observations were commanded for signification of virtues to be embraced, and of vices or sins to be avoided. Such beasts therefore were holden for clean, and allowed for man's food, as divide the hoof, and ruminate, or chew the cud, signifying [11] discretion betwixt good and evil; and diligent consideration, or meditation of God's law: and the beasts which lack those two properties of dividing the hoof, and chewing the cud, or either of them, were reputed unclean, signifying [12] such men as care not whether they do well or evil, or do not ruminate, and meditate good things, which they hear or read, forgetting or neglecting what is taught them. Likewise, the fishes that have fins and scales, which signify elevating of the mind, and austerity of life, were counted clean: but those that want either of the same were unclean and prohibited. Also certain birds were esteemed clean and allowed to be eaten: others unclean and forbid. As the Eagle, signifying pride; the griffon, tyranny; the osprey, oppression; the kite, fraud; the vulture, sedition; all kinds of ravens, carnal voluptuousness; the ostrich, worldly cares; the owl, sloth, or dullness in spiritual things; the stern, double dealing; all kinds of hawks, cruelty; the screech-owl, luxury; the diver, gluttony; the stork, envy; the swam, hypocrisy; the onocratal, avarice; the porphirion, self-will; the herodian, a bloody mind; the charadrion, much babbling; the lapwing, desolation of mind, or desperation; the bat, earthly policy; and the like in other birds, beasts, and fishes. All agreeable to that time, in which (saith S. Augustin. li. 6. c. 7. cont. Faus. ) those things were to be foreshewed, not only in words, but also in facts, which should be revealed in latter time; and being now revealed by Christ, and in Christ, [13] the burdenous observances are not imposed to the faithful gentiles, to whom yet the authority of the prophecy is commended. To the same effect li. cont. Adimant. c. 15. & li. 50. homil. ho. 45. S. Hierome. in Matt. 15. Origenes, ho. 7. S. Cyril. li. 7. in Levit. S. Gregory, in Cant. 7. Procopius in Levit 11. Out of whom and others S. Thomas explicateth at large, that which we have here briefly noted, l. 2. q. 102. a. 6.