Can Catholics play football if the ball is made of pigskin? (Leviticus 11). Am I to be stoned to death if I work on the Sabbath? (Exodus 31:14–15 and Numbers 15:32–36).
These questions may seem trivial, perhaps even silly, in our modern world. However, the applicability of the Old Testament prohibitions to Catholicism has frequently been the source of confusion for Catholics and criticism from skeptics.
In this essay, I will examine the foundation of the Old Testament laws and demonstrate why Catholicism adheres to some of these precepts and eschews others.
A Brief Tour Of The Old Testament
The Old Testament comprises forty-six books, which can be categorized into five main sections: The Torah, The Historical Books, The Biblical Novellas, The Wisdom Books, and The Prophetic Books. Of particular concern to the subject at hand is the Torah, or the first five books of the Old Testament, since it documents many of the commandments and laws given by God.
Regarding laws and restrictions, the most significant is probably the Book of Leviticus. The reason for this lies in the fact that Leviticus contains many of the purity laws and dietary restrictions imposed on the ancient Israelites, which Catholicism does not follow. Of course, the Torah also enumerates the Ten Commandments, which are foundational to Catholic moral teaching.
Is Catholicism cherry-picking which laws to follow, or is there a consistent theological principle at work?
Precepts Of The Old Law
When we refer to the laws of the Old Testament, we are speaking of the commandments and instructions given by God to the Israelites, primarily through Moses, in the Torah, also known as the Pentateuch. Jewish tradition counts 613 of these commandments, or mitzvot. Catholic theology traditionally groups the various laws and precepts into three main categories: moral, ceremonial, and judicial.
Moral laws are objective, universal, and eternal. They are objective in that these moral laws are independent of the mind that understands them. Rather, moral laws are manifestations of the mind of God. Moral laws can be formulated generally, as Immanuel Kant does with his categorical imperatives, or they can be specifically enumerated, as in the Ten Commandments, which include prohibitions against murder, theft, and adultery, as well as commands to honor one’s parents.
The second category of biblical laws is ceremonial. It is the applicability of ceremonial laws to Catholicism that often causes confusion. In general, these laws governed the religious rituals and worship of ancient Israel. They include the performance of various sacrifices and offerings for the purpose of making atonement. Included within ceremonial laws are the notorious dietary restrictions and purity controls, as well as religious festivals, including Passover, Yom Kippur (the Day of Atonement), and Sukkot (the Feast of Tabernacles).
Examples of ceremonial laws frequently cited by atheists and skeptics include the prohibition on combining linen and wool in the same garment and the planting of different seeds side by side.
Both of these laws were intended to distinguish Israel from its pagan neighbors, who engaged in these practices. Additionally, they metaphorically showed the purity and holiness that God intended for Israel. After all, to be holy is to be set aside by God, and these laws had the purpose of doing just that.
Lastly, there are judicial laws, which were intended to regulate the social and governmental life of the nation of Israel as a theocracy. The judicial laws provided a framework for justice within Israel. While they are not directly applicable to modern nations, the underlying principles of justice, fairness, and care for the vulnerable remain instructive.
Having now provided a synopsis of the three types of laws or precepts outlined in the Old Testament, we must ask, are they binding on Catholics?
Bound By The Old (Testament)?
The answer to the question of whether the three categories of Old Testament laws are binding on Catholics is, it depends. The reason for the ambiguity lies in the different natures of the three types of Old Testament laws.
According to the teachings of the Catholic Church, since the ceremonial laws pointed to the coming of the Messiah (Christ), and were fulfilled by Christ as part of the New Covenant, they are no longer applicable to Christians. (Hebrews 4:14-16; Galatians 3:13 and 5:1; and Catechism of the Catholic Church, Paragraph 1950-1953).
The judicial laws were specific to the governing of theocratic ancient Israel. While certain principles within the judicial laws remain relevant to any society, they are not universally binding.
Finally, there are the moral laws. Since these laws reflect the eternal mind of God and are relevant to human nature, they are binding on all people everywhere and at all times. The murder of Abel is just as morally repugnant as the murder of Charlie Kirk. For this reason, Catholicism draws upon the Ten Commandments as the foundation for its moral teachings.
Conclusion
It is essential to recognize that the laws of the Old Testament served multiple purposes in the life of ancient Israel. They provided the terms of Israel’s covenant relationship with God, outlining the responsibilities of a people chosen to be holy and set apart. Moreover, they contained the nature of revelation as well as the laws that reflected God’s holy, righteous, and just nature.
Additionally, these laws set the standard that humanity could not perfectly meet on their own, revealing their need for a Savior. For this reason and from a Catholic perspective, the ceremonial and sacrificial laws were meant to foreshadow Jesus, who would fulfill the requirements of the law and offer the ultimate sacrifice for sin.
The complexity of the relationship between the Old and New Testaments underscores the importance for Catholics to take a canonical approach to biblical interpretation. One should read the Book of Genesis with the Book of Revelation in mind.
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