Whether Sacrifice Should Be Offered to God Alone?
Objection 1: It would seem that sacrifice should not be offered to
the most high God alone. Since sacrifice ought to be offered to God,
it would seem that it ought to be offered to all such as are
partakers of the Godhead. 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 gods": and angels too are
called "sons of God," 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
gods 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 God according to Ps. 50:19, "A sacrifice to
God 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 God as its
beginning by creation, and its end by beatification: and according to
the true faith God 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
beatitude 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 God 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 assigned to those who offer
Divine honor to another than God.
Reply Obj. 1: The name of the Godhead is communicated to certain
ones, not equally with God, but by participation; 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 God is our God. Wherefore the priest says not: I offer
sacrifice to thee, Peter or Paul. But we give thanks to God for their
triumphs, and urge ourselves to imitate them."
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