Thomas Aquinas, Summa Theologiae

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 Pt. 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.

Objection 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.

Objection 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 (Article 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 (Question 81, Article 7; Question 84, Article 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 1, Question 90, Article 3; 1.2, Question 118, Article 2, while in Him alone the beatitude of our soul consists, as stated above (1.2, Question 1, Article 8; 1.2, Question 2, Article 8; 1.2, Question 3, Articles 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 to Objection 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 to Objection 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 to Objection 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."

Articulus 2

Argumentum 1

Ad secundum sic proceditur. Videtur quod non soli summo deo sit sacrificium offerendum. Cum enim sacrificium deo offerri debeat, videtur quod omnibus illis sit sacrificium offerendum qui divinitatis consortes fiunt. Sed etiam sancti homines efficiuntur divinae naturae consortes, ut dicitur II Petri I, unde et de eis in psalm. Dicitur, ego dixi, dii estis.

Angeli etiam filii dei nominantur, ut patet iob I.

Ergo omnibus his debet sacrificium offerri.

Argumentum 2

Praeterea, quanto aliquis maior est, tanto ei maior honor debet exhiberi. Sed Angeli et sancti sunt multo maiores quibuscumque terrenis principibus, quibus tamen eorum subditi multo maiorem honorem impendunt, se coram eis prosternentes et munera offerentes, quam sit oblatio alicuius animalis vel rei alterius in sacrificium. Ergo multo magis Angelis et sanctis potest sacrificium offerri.

Argumentum 3

Praeterea, templa et altaria instituuntur ad sacrificia offerenda.

Sed templa et altaria instituuntur Angelis et sanctis.

Ergo etiam sacrificia possunt eis offerri.

Sed Contra

Sed contra est quod dicitur Exod. XXII, qui immolat diis, occidetur, praeter domino soli.

Corpus

Respondeo dicendum quod, sicut dictum est, oblatio sacrificii fit ad aliquid significandum.

Significat autem sacrificium quod offertur exterius, interius spirituale sacrificium, quo anima seipsam offert deo, secundum illud psalm., sacrificium deo spiritus contribulatus, quia, sicut supra dictum est, exteriores actus religionis ad interiores ordinantur. Anima autem se offert deo in sacrificium sicut principio suae creationis et sicut fini suae beatificationis. Secundum autem veram fidem solus deus est creator animarum nostrarum, ut in primo habitum est.

In solo etiam eo animae nostrae beatitudo consistit, ut supra dictum est.

Et ideo sicut soli deo summo debemus sacrificium spirituale offerre, ita etiam soli ei debemus offerre exteriora sacrificia, sicut etiam, orantes atque laudantes, ad eum dirigimus significantes voces cui res ipsas in corde quas significamus, offerimus, ut Augustinus dicit, X de CIV. Dei.

Hoc etiam videmus in omni republica observari, quod summum rectorem aliquo signo singulari honorant, quod cuicumque alteri deferretur, esset crimen laesae maiestatis. Et ideo in lege divina statuitur poena mortis his qui divinum honorem aliis exhibent.

Ad 1

Ad primum ergo dicendum quod nomen divinitatis communicatur aliquibus non per aequalitatem, sed per participationem.

Et ideo nec aequalis honor eis debetur.

Ad 2

Ad secundum dicendum quod in oblatione sacrificii non pensatur pretium occisi pecoris, sed significatio, qua hoc fit in honorem summi rectoris totius universi.

Unde, sicut Augustinus dicit, X de CIV. Dei, Daemones non cadaverinis nidoribus, sed divinis honoribus gaudent.

Ad 3

Ad tertium dicendum quod, sicut Augustinus dicit, VIII de CIV. Dei, non constituimus martyribus templa, sacerdotia, quoniam non ipsi, sed deus eorum nobis est deus. Unde sacerdos non dicit, offero tibi sacrificium, Petre, vel Paule. Sed deo de illorum victoriis gratias agimus, et nos ad imitationem eorum adhortamur.