Part III (Secunda Secundae) Part 135 (2/2)
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 wors.h.i.+p, 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 wors.h.i.+p, so that if a thing be offered to be destroyed in wors.h.i.+p 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 wors.h.i.+p 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.
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