Objection 1: It would seem that sacrifice should not be offered to the most high G.o.d alone. Since sacrifice ought to be offered to G.o.d, it would seem that it ought to be offered to all such as are partakers of the G.o.dhead. Now holy men are made "partakers of the Divine nature," according to 2 Pet. 1:4; wherefore of them is it written (Ps. 81:6): "I have said, You are G.o.ds": and angels too are called "sons of G.o.d," according to Job 1:6. Thus sacrifice should be offered to all these.
Obj. 2: Further, the greater a person is the greater the honor due to him from man. Now the angels and saints are far greater than any earthly princes: and yet the subjects of the latter pay them much greater honor, by prostrating before them, and offering them gifts, than is implied by offering an animal or any other thing in sacrifice. Much more therefore may one offer sacrifice to the angels and saints.
Obj. 3: Further, temples and altars are raised for the offering of sacrifices. Yet temples and altars are raised to angels and saints.
Therefore sacrifices also may be offered to them.
_On the contrary,_ It is written (Ex. 22:20): "He that sacrificeth to G.o.ds shall be put to death, save only to the Lord."
_I answer that,_ As stated above (A. 1), a sacrifice is offered in order that something may be represented. Now the sacrifice that is offered outwardly represents the inward spiritual sacrifice, whereby the soul offers itself to G.o.d according to Ps. 50:19, "A sacrifice to G.o.d is an afflicted spirit," since, as stated above (Q. 81, A. 7; Q.
84, A. 2), the outward acts of religion are directed to the inward acts. Again the soul offers itself in sacrifice to G.o.d as its beginning by creation, and its end by beatification: and according to the true faith G.o.d alone is the creator of our souls, as stated in the First Part (QQ. 90, A. 3; 118, A. 2), while in Him alone the beat.i.tude of our soul consists, as stated above (I-II, Q. 1, A. 8; Q.
2, A. 8; Q. 3, AA. 1, 7, 8). Wherefore just as to G.o.d alone ought we to offer spiritual sacrifice, so too ought we to offer outward sacrifices to Him alone: even so "in our prayers and praises we proffer significant words to Him to Whom in our hearts we offer the things which we designate thereby," as Augustine states (De Civ. Dei x, 19). Moreover we find that in every country the people are wont to show the sovereign ruler some special sign of honor, and that if this be shown to anyone else, it is a crime of high-treason. Therefore, in the Divine law, the death punishment is a.s.signed to those who offer Divine honor to another than G.o.d.
Reply Obj. 1: The name of the G.o.dhead is communicated to certain ones, not equally with G.o.d, but by partic.i.p.ation; hence neither is equal honor due to them.
Reply Obj. 2: The offering of a sacrifice is measured not by the value of the animal killed, but by its signification, for it is done in honor of the sovereign Ruler of the whole universe. Wherefore, as Augustine says (De Civ. Dei x, 19), "the demons rejoice, not in the stench of corpses, but in receiving divine honors."
Reply Obj. 3: As Augustine says (De Civ. Dei viii, 19), "we do not raise temples and priesthoods to the martyrs, because not they but their G.o.d is our G.o.d. Wherefore the priest says not: I offer sacrifice to thee, Peter or Paul. But we give thanks to G.o.d for their triumphs, and urge ourselves to imitate them."
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THIRD ARTICLE [II-II, Q. 85, Art. 3]
Whether the Offering of Sacrifice Is a Special Act of Virtue?
Objection 1: It would seem that the offering of sacrifice is not a special act of virtue. Augustine says (De Civ. Dei x, 6): "A true sacrifice is any work done that we may cleave to G.o.d in holy fellowship." But not every good work is a special act of some definite virtue. Therefore the offering of sacrifice is not a special act of a definite virtue.
Obj. 2: Further, the mortification of the body by fasting belongs to abstinence, by continence belongs to chast.i.ty, by martyrdom belongs to fort.i.tude. Now all these things seem to be comprised in the offering of sacrifice, according to Rom. 12:1, "Present your bodies a living sacrifice." Again the Apostle says (Heb. 13:16): "Do not forget to do good and to impart, for by such sacrifices G.o.d"s favor is obtained." Now it belongs to charity, mercy and liberality to do good and to impart. Therefore the offering of sacrifice is not a special act of a definite virtue.
Obj. 3: Further, a sacrifice is apparently anything offered to G.o.d.
Now many things are offered to G.o.d, such as devotion, prayer, t.i.thes, first-fruits, oblations, and holocausts. Therefore sacrifice does not appear to be a special act of a definite virtue.
_On the contrary,_ The law contains special precepts about sacrifices, as appears from the beginning of Leviticus.
_I answer that,_ As stated above (I-II, Q. 18, AA. 6, 7), where an act of one virtue is directed to the end of another virtue it partakes somewhat of its species; thus when a man thieves in order to commit fornication, his theft a.s.sumes, in a sense, the deformity of fornication, so that even though it were not a sin otherwise, it would be a sin from the very fact that it was directed to fornication. Accordingly, sacrifice is a special act deserving of praise in that it is done out of reverence for G.o.d; and for this reason it belongs to a definite virtue, viz. religion. But it happens that the acts of the other virtues are directed to the reverence of G.o.d, as when a man gives alms of his own things for G.o.d"s sake, or when a man subjects his own body to some affliction out of reverence for G.o.d; and in this way the acts also of other virtues may be called sacrifices. On the other hand there are acts that are not deserving of praise save through being done out of reverence for G.o.d: such acts are properly called sacrifices, and belong to the virtue of religion.
Reply Obj. 1: The very fact that we wish to cling to G.o.d in a spiritual fellowship pertains to reverence for G.o.d: and consequently the act of any virtue a.s.sumes the character of a sacrifice through being done in order that we may cling to G.o.d in holy fellowship.
Reply Obj. 2: Man"s good is threefold. There is first his soul"s good which is offered to G.o.d in a certain inward sacrifice by devotion, prayer and other like interior acts: and this is the princ.i.p.al sacrifice. The second is his body"s good, which is, so to speak, offered to G.o.d in martyrdom, and abstinence or continency. The third is the good which consists of external things: and of these we offer a sacrifice to G.o.d, directly when we offer our possession to G.o.d immediately, and indirectly when we share them with our neighbor for G.o.d"s sake.
Reply Obj. 3: A "sacrifice," properly speaking, requires that something be done to the thing which is offered to G.o.d, for instance animals were slain and burnt, the bread is broken, eaten, blessed.
The very word signifies this, since "sacrifice" is so called because a man does something sacred (_facit sacrum_). On the other hand an "oblation" is properly the offering of something to G.o.d even if nothing be done thereto, thus we speak of offering money or bread at the altar, and yet nothing is done to them. Hence every sacrifice is an oblation, but not conversely. "First-fruits" are oblations, because they were offered to G.o.d, according to Deut. 26, but they are not a sacrifice, because nothing sacred was done to them. "t.i.thes,"
however, are neither a sacrifice nor an oblation, properly speaking, because they are not offered immediately to G.o.d, but to the ministers of Divine worship.
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FOURTH ARTICLE [II-II, Q. 85, Art. 4]
Whether All Are Bound to Offer Sacrifices?
Objection 1: It would seem that all are not bound to offer sacrifices. The Apostle says (Rom. 3:19): "What things soever the Law speaketh, it speaketh to them that are in the Law." Now the law of sacrifices was not given to all, but only to the Hebrew people.
Therefore all are not bound to offer sacrifices.
Obj. 2: Further, sacrifices are offered to G.o.d in order to signify something. But not everyone is capable of understanding these significations. Therefore not all are bound to offer sacrifices.
Obj. 3: Further, priests [*_Sacerdotes:_ Those who give or administer sacred things (_sacra dantes_): cf. 1 Cor. 4:1] are so called because they offer sacrifice to G.o.d. But all are not priests. Therefore not all are bound to offer sacrifices.
_On the contrary,_ The offering of sacrifices of is of the natural law, as stated above (A. 1). Now all are bound to do that which is of the natural law. Therefore all are bound to offer sacrifice to G.o.d.
_I answer that,_ Sacrifice is twofold, as stated above (A. 2). The first and princ.i.p.al is the inward sacrifice, which all are bound to offer, since all are obliged to offer to G.o.d a devout mind. The other is the outward sacrifice, and this again is twofold. There is a sacrifice which is deserving of praise merely through being offered to G.o.d in protestation of our subjection to G.o.d: and the obligation of offering this sacrifice was not the same for those under the New or the Old Law, as for those who were not under the Law. For those who are under the Law are bound to offer certain definite sacrifices according to the precepts of the Law, whereas those who were not under the Law were bound to perform certain outward actions in G.o.d"s honor, as became those among whom they dwelt, but not definitely to this or that action. The other outward sacrifice is when the outward actions of the other virtues are performed out of reverence for G.o.d; some of which are a matter of precept; and to these all are bound, while others are works of supererogation, and to these all are not bound.
Reply Obj. 1: All were not bound to offer those particular sacrifices which were prescribed in the Law: but they were bound to some sacrifices inward or outward, as stated above.
Reply Obj. 2: Though all do not know explicitly the power of the sacrifices, they know it implicitly, even as they have implicit faith, as stated above (Q. 2, AA. 6, 7).
Reply Obj. 3: The priests offer those sacrifices which are specially directed to the Divine worship, not only for themselves but also for others. But there are other sacrifices, which anyone can offer to G.o.d for himself as explained above (AA. 2, 3).
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QUESTION 86
OF OBLATIONS AND FIRST-FRUITS (In Four Articles)
We must next consider oblations and first-fruits. Under this head there are four points of inquiry:
(1) Whether any oblations are necessary as a matter of precept?
(2) To whom are oblations due?
(3) of what things they should be made?
(4) In particular, as to first-fruits, whether men are bound to offer them?
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FIRST ARTICLE [II-II, Q. 86, Art. 1]
Whether Men Are Under a Necessity of Precept to Make Oblations?
Objection 1: It would seem that men are not bound by precept to make oblations. Men are not bound, at the time of the Gospel, to observe the ceremonial precepts of the Old Law, as stated above (I-II, Q.
103, AA. 3, 4). Now the offering of oblations is one of the ceremonial precepts of the Old Law, since it is written (Ex. 23:14): "Three times every year you shall celebrate feasts with Me," and further on (Ex. 23:15): "Thou shalt not appear empty before Me."
Therefore men are not now under a necessity of precept to make oblations.
Obj. 2: Further, before they are made, oblations depend on man"s will, as appears from our Lord"s saying (Matt. 5:23), "If ... thou offer thy gift at the altar," as though this were left to the choice of the offerer: and when once oblations have been made, there is no way of offering them again. Therefore in no way is a man under a necessity of precept to make oblations.
Obj. 3: Further, if anyone is bound to give a certain thing to the Church, and fails to give it, he can be compelled to do so by being deprived of the Church"s sacraments. But it would seem unlawful to refuse the sacraments of the Church to those who refuse to make oblations according to a decree of the sixth council [*Can. Trullan, xxiii, quoted I, qu. i, can. Nullus]: "Let none who dispense Holy Communion exact anything of the recipient, and if they exact anything let them be deposed." Therefore it is not necessary that men should make oblations.
_On the contrary,_ Gregory says [*Gregory VII; Concil. Roman. v, can.
xii]: "Let every Christian take care that he offer something to G.o.d at the celebration of Ma.s.s."
_I answer that,_ As stated above (Q. 85, A. 3, ad 3), the term "oblation" is common to all things offered for the Divine worship, so that if a thing be offered to be destroyed in worship of G.o.d, as though it were being made into something holy, it is both an oblation and a sacrifice. Wherefore it is written (Ex. 29:18): "Thou shalt offer the whole ram for a burnt-offering upon the altar; it is an oblation to the Lord, a most sweet savor of the victim of the Lord"; and (Lev. 2:1): "When anyone shall offer an oblation of sacrifice to the Lord, his offering shall be of fine flour." If, on the other hand, it be offered with a view to its remaining entire and being deputed to the worship of G.o.d or to the use of His ministers, it will be an oblation and not a sacrifice. Accordingly it is essential to oblations of this kind that they be offered voluntarily, according to Ex. 25:2, of "every man that offereth of his own accord you shall take them." Nevertheless it may happen in four ways that one is bound to make oblations. First, on account of a previous agreement: as when a person is granted a portion of Church land, that he may make certain oblations at fixed times, although this has the character of rent. Secondly, by reason of a previous a.s.signment or promise; as when a man offers a gift among the living, or by will bequeaths to the Church something whether movable or immovable to be delivered at some future time. Thirdly, on account of the need of the Church, for instance if her ministers were without means of support. Fourthly, on account of custom; for the faithful are bound at certain solemn feasts to make certain customary oblations. In the last two cases, however, the oblation remains voluntary, as regards, to wit, the quant.i.ty or kind of the thing offered.
Reply Obj. 1: Under the New Law men are not bound to make oblations on account of legal solemnities, as stated in Exodus, but on account of certain other reasons, as stated above.