II. On Adoration, on Sacrifices, on Oblations, on First Fruits, on Tithes

How are the external acts of religion divided? - These acts are distributed into three classes. To the first pertain those acts through which someone exhibits his body for venerating God; such is adoration. To the second pertain those acts by which something from external things is offered to God. Concerning these a twofold consideration occurs. The first indeed is concerning those things which are given to God by the faithful, where one must consider sacrifices, oblations, first fruits, and tithes, and the sanctification of feasts, which is treated in the third precept of the Decalogue. The other is concerning vows, by which certain things are promised to God, and this must be remitted to the second precept of the Decalogue. Finally, to the third class pertain those acts by which something divine is assumed by men, which is either some sacrament, or the divine name itself. But there will be place to speak concerning the assumption of a sacrament in the treatise on the Sacraments. The assumption of the divine name, however, is made in three ways: in one way by way of an oath for confirming one's own words; in another way by way of adjuration for inducing others; in a third way by way of invocation for praying or praising. Concerning prayer it has already been said; concerning the others it will have to be said in the second precept of the Decalogue. Therefore here there will be discussion only of adoration, sacrifices, oblations, first fruits, and tithes. S. Th. 2. 2, qq. 84, 85, 86, 89; Bouquillon, de Virt. relig., l. 1.

What is adoration and of how many kinds is it? - Adoration is honor exhibited to another by an external gesture of the body, by which we testify our submission and the excellence of another; or insofar as it is a sign of internal estimation, reverence, and submission toward another, and consequently also of his excellence. Therefore adoration requires two internal acts: one of the intellect, the other of the will. The former is a speculative judgment concerning the excellence of another, and a practical judgment that it is honorable for us to be submitted to him on account of his excellence and our inferiority with respect to him. But the latter is the command of the will to lower oneself on account of that superior excellence in another. Whence at last the execution itself exists in the exterior gesture of the body.

Adoration is one thing political, another religious, according as it exhibits worship to another on account of a merely civil dignity or excellence, or on account of a supernatural excellence which is found in God and in his Saints. The latter comprehends under itself three species or quasi-species. The first is latria, which, with the genus taken for the species, is also simply accustomed to be called adoration; it is supreme and singular, which we owe to God alone, on account of the divine excellence proper to him, and which therefore is communicable to no other, according to Matt. 4:10. The second is dulia, which belongs to the Angels and other Saints, on account of the supernatural and created excellence which is in them. The third is hyperdulia, which is exhibited to the Blessed Virgin, on account of her supernatural and created excellence, but one altogether singular and greater and more eminent than all other created excellences. Species or quasi-species, because there is not sufficient agreement whether they are one species from one relation to God or threefold from a threefold diverse proper excellence.

Moreover any species of adoration is divided into absolute and respective. It is absolute when something is adored or worshiped on account of an excellence intrinsic to itself; and thus God, the Most Holy Trinity, Christ also as man, and the Most Holy Sacrament of the Eucharist are adored with absolute worship of latria; but the Saints with absolute worship of dulia, and the Most Holy Virgin with absolute worship of hyperdulia. It is respective when something is adored or worshiped on account of an excellence and sanctity extrinsic to itself, but intrinsic to him to whom it is referred in moral estimation; and thus the Most Holy Name of Jesus Christ, the instruments of the Passion, and the Cross are adored with respective worship of latria; relics and images of the Saints, etc., with respective worship of dulia; images of the Most Holy Virgin, etc., with respective worship of hyperdulia. The title "The Penitent Heart of Jesus" is altogether condemned. Holy Office, 15 July 1892. The image of the Most Sacred Heart of Jesus, representing the Heart alone, is permitted only for private devotion, but is by no means to be exposed on an altar for public veneration. Holy Office, 26 Aug. 1891. Because there is one excellence of the Three Divine Persons, one honor and reverence is owed to them, and consequently one adoration. Trent, sess. 25, Decree on Invocation, etc.; S. Th. 2. 2, q. 81, a. 3; q. 82, a. 2 ad 3; q. 84; q. 103, aa. 3, 4; Suarez, de Relig., tr. 2, l. 1, c. 2; Struggl 11 seqq.

A determinate place is not required for adoration as though by necessity of the thing itself, but only according to fittingness, not on account of God who is adored, as though he were enclosed by place, but on account of the adorers themselves: first indeed on account of the consecration of the place, from which those praying conceive special devotion, so that they may be heard more; secondly on account of the sacred mysteries and other signs of sanctity which are contained there; thirdly on account of the gathering of many adorers, from which prayer becomes more fit to be heard. The obligation of adoration is abundantly satisfied by otherwise fulfilling obligations toward God, in which adoration of God is contained implicitly and often also explicitly, as, for example, when prayers are poured forth to God, when one assists at the sacrifice of Mass, etc. E. M.

Can men who have departed from life with a reputation for sanctity be adored? - They can be honored with private worship. But they cannot be honored with solemn and public worship, unless they have been numbered by the Supreme Pontiff in the Catalogue of Saints or Blessed. Public worship, however, is that which is exhibited in the name of the Church, or as instituted by her; private worship is that which proceeds only from private devotion, even if it is done before others. Therefore it is not licit to erect churches or altars in honor of Saints not canonized, or at least not beatified, cf. 463; nor is it licit to invoke them publicly in litanies, nor to expose their relics or images for public veneration, or to carry them around in processions. Yet it is permitted to keep these images or relics privately, to kiss them reverently, etc., because such worship is altogether private, which is not prohibited. Struggl 18; E. M.

Those are called Saints who solemnly, a definitive sentence having been issued, are enrolled by the Roman Pontiff in the catalogue of Saints, and their worship is permitted to all the faithful. Those are called Blessed who, from a special concession of the Roman Pontiff, can be honored with some public worship only in some place or in some Religious Institute. Those are Venerable concerning whom the cause of introduction of their beatification has been signed by the Roman Pontiff. Servants of God are those who have died with a reputation for sanctity or martyrdom. But "Our Most Holy Lord Pius Pope X... forbade Servants of God, whose causes are henceforth introduced, to be called Venerable; likewise he decreed that solemnities are not permitted to be carried out on the occasion of the decree issued concerning the introduction of the cause... nor panegyric orations. But he permitted that Servants of God be adorned with the title Venerable only after the decree issued concerning heroic virtue or concerning martyrdom, yet in such a way that from this permission no argument of granted veneration can be inferred or claimed... Solemnities for giving thanks to God even after the decree issued concerning heroic virtue or martyrdom he likewise prohibited; yet by this prohibition he did not intend to prevent the addition in Masses, as is fitting, of a collect for thanksgiving." S. R. C., 26 Aug. 1913. This Decree also contains several other prescriptions to be observed in the beginning of causes of Servants of God, namely so that the cause may be duly instituted. There are special Instructions concerning the processes of causes of Martyrs in regions of unbelievers. Cf. Consulente Ecclesiastico, 1905, p. 313 seqq. Likewise there is a Decree to be observed concerning judicial order in causes of Servants of God proceeding by way of an excepted case. S. R. C., 11 Nov. 1912. "Our Most Holy Lord Pius Pope X, for treating causes of lesser moment of Servants of God, namely concerning reputation for sanctity in general, concerning non-cult, concerning the validity and relevance of processes, and other similar things, constituted a particular Congregation." Decree S. R. C., 9 Dec. 1908.

You will resolve: It is by no means illicit to place an effigy or statue of some deceased person not canonized, whether in an oratory even public, or in a church, provided this is not done for honoring him with public worship, but from another manifest motive, for example, if he is the founder or benefactor of the church, or his statue is placed at his tomb in the church. Thus also images of emperors, kings, and other distinguished men could be hung; and the Basilica dedicated to Saint Peter at Rome is adorned with images or statues of Pontiffs not enrolled in the Catalogue of Saints. S. R. C., 14 Aug. 1894, Decr.

A priest can indeed accept a stipend and celebrate Mass in honor of a man deceased with a reputation for sanctity, or in thanksgiving for a benefit obtained, etc., provided that he takes the Mass from the feast or from the feria occurring on that day, but not from the common of non-Pontiffs, nor recites a special prayer concerning him or with his name. The reason is that to perform the sacred rite for the aforesaid intention is not to honor someone with public worship, since the intention of the celebrant is something altogether private. Elbel 443; E. M.

Note: For the public worship of relics, it must be certainly established that the relics to be venerated pertain to a Saint or Blessed one solemnly recognized as such by the Church. In addition, the seal of some Bishop or Prelate ought to be affixed; but the seal of the Bishop of the place suffices for relics to be honored with public worship, nor is an authentic written document necessary. In order that new relics, although authentic, be exposed for the public veneration of the faithful in a church or in a public oratory, it is required that they be recognized and approved by the Bishop of the place, even if they were sealed at Rome by the Apostolic Prefect. Trent, sess. 25, de Invocat., etc.; Sixtus V, Const. Dominus omnipotens, 13 Nov. 1588. For ancient relics, their immemorial exposition and public veneration suffice; this rightly supplies any other document and bears before itself a valid presumption of authenticity. For private worship only private moral certitude is required, such as, for example, is had from a man worthy of faith.

A relic of the Cross of Our Lord Jesus Christ for public veneration is to be separated from other Relics of Saints in a special case. S. C. Indulg., 22 Feb. 1847; S. R. C., 25 May 1906; A. A. S., v. 1, p. 507. One sins gravely by stealing notable relics, or even the smallest part of a very precious relic, for example of the Most Holy Cross, because, although they are not estimable by price, nevertheless this taking away can gravely sadden the possessor. But in the Roman district it is prohibited under penalty of excommunication to steal relics, even the smallest, pertaining to churches, from the Constitution of Clement VIII and Paul V. Therefore not in every case is the theft mortal sin, and it is a grave real sacrilege.

As to images, halos, or rays, cannot be placed on images of the deceased, although they are commonly held as Saints, unless they have been beatified by the Church; likewise neither tablets and images, nor lamps or any other lights, namely in veneration and worship, may be hung at their sepulchers. But with the license of the Ordinary or Bishop, it is permitted to keep similar relics of a Saint in a place separated from the church and secret, to receive offerings and tablets, and to recount in little books the benefits received, yet not without the recognition and approval of the Bishop, and with a declaration first made by the author that he does not intend to win for his statements any faith other than that of human history, as Urban VIII established in the Decree Sanctissimus, 13 March 1625, and another special Constitution Caelestis Hierusalem, 5 July 1634; S. R. C., 31 July 1821; General Decree, 14 Aug. 1894; Leo XIII, Const. Officiorum ac munerum, General Decree, sec. 13; Pius X, Encyclical Letter Pascendi, 8 Sept. 1907, paragraph De sacris Reliquiis.

Images of the Blessed are to be painted with rays only; of the Canonized, with a diadem around the head. Ferraris, v. Veneratio SS., n. 46. Likewise images of Our Lord and the Blessed Virgin, of Angels and Saints, ought to be painted or sculpted in that form and habit which from ancient time has been in use in the Church. Urban VIII, Const. Sacrosancta Tridentina, 15 March 1642; Benedict XIV, Const. Sollicitudini, 1 Oct. 1745.

As to the Blessed, it is not permitted to name churches or altars after them, and their images and relics can be retained and exposed only in those churches in which it is permitted to celebrate their office. Urban VIII, cited Decree Sanctissimus; Clement XI, Const. 82, n. 11. Images of Saints are laudably blessed, and privately any priest can bless them. S. R. C., 12 July 1704. S. R. C., 27 Sept. 1659; 17 Apr. 1660; 12 June 1660, Boianen.; Pius X, Motu proprio Sacrorum antistitum, 1 Sept. 1910; L. 1. 3, nn. 45, 532; Epist. Resp. at the end of c. 1; Benedict XIV, de Canon. SS., l. 2, c. 11; Struggl 18; Scav., ed. 12, Milan, 1874, l. 2, n. 168 seqq. There is an Instruction of the S. R. C., 22 May 1912, on the privileges which, in the triduum or octave to be celebrated within the year from beatification or canonization, are usually granted by Rescript of that Sacred Congregation from the Supreme Pontiff. E. M.

463.a What is the nature and obligation of sacrifices? - The offering of sacrifices, considered in common, is from the natural law itself. For it proceeds from natural reason that, just as some things are offered to temporal lords in recognition of dominion, so also we should offer to God, as the supreme lord of all, certain sensible things as a sign of due subjection and honor. But the determination of sacrifices is from human or divine institution. The sacrifice which is offered exteriorly signifies the interior spiritual sacrifice by which the soul offers itself to God, because exterior acts of religion are ordered to interior acts. But the soul offers itself to God in sacrifice, as to the principle of its creation and as to the end of its beatitude. Therefore the honor of sacrifices is to be exhibited to God alone. This also we see observed in every republic, that its supreme ruler is honored by some singular sign which, if it were offered to anyone else, would be the crime of lese majesty. Trent, sess. 22, c. 3.

Moreover there is a threefold good of man. The first indeed is the good of the soul, which is offered to God by a certain interior sacrifice through devotion and prayer and other interior acts of this sort, which are ordered to divine reverence. The second is the good of the body, which is offered to God in a certain way through martyrdom and abstinence or continence, or when someone subjects his own body to some affliction on account of divine reverence, and it is offered by exterior sacrifice. The third is the good of exterior things, from which an exterior sacrifice also is offered to God, if it again is ordered to divine reverence: directly indeed, when we immediately offer our things to God; mediately, when we communicate them to neighbors on account of God.

But sacrifices are properly so called when something is done concerning things offered to God, as that animals were killed and burned, that bread is broken and eaten and blessed. And the name itself sounds this: for sacrifice is so called from this, that man makes something sacred.

Hence sacrifice is commonly defined: the offering of a sensible thing, made to God by a legitimate minister, through real change, for acknowledging his supreme dominion and our subjection. Wherefore only priests offer sacrifices which are specially ordered to divine worship not only for themselves, but also for others. But other sacrifices anyone can offer to God for himself. All are bound to offer interior sacrifice to God, for all are bound to offer a mind devoted to God. Likewise all are bound to offer exterior sacrifice to God when exterior acts of other virtues are assumed into divine reverence, which fall under precept. But as to the exterior sacrifice by which something is exteriorly offered to God in protestation of divine subjection, under the New Law the faithful are bound to that one sacrifice which Jesus Christ instituted at the Last Supper, concerning which there will be discussion in the treatise on the precepts of the Decalogue and of the Church, and on the Eucharist. S. Th. 2. 2, q. 85; Lessius, de Virt. Rel., c. 2, d. 4.

463.b What is the nature and obligation of oblations? - By the name of oblation here is understood the presentation of some thing for the worship of God, not so that some sacred thing is as it were consumed, as in sacrifice, but so that it remains whole to be deputed to divine worship, or to be expended for the uses of ministers. In the New Law, oblations of this sort are free, unless they are to be made from the necessity of the Church or from introduced custom. Since the priest is mediator between God and the people, oblations are to be presented to him by the people, not only that he may assume them for his own use, but that he may faithfully dispense them in those things which pertain to divine worship and for the uses of the poor, who, as far as possible, are to be sustained from the goods of the Church, because the Lord too had purses for the use of the poor.

Likewise in the New Law there is no special obligation to offer first fruits from the fruits of the earth received, unless according to the custom of the country and the need of the ministers of the Church. For first fruits are given by way of oblation, of whose nature it is that it be voluntary. But first fruits are offered because we ought to exhibit to God that which is chief, and in recognition of the benefit of God, who grants the earth and the fruits of the earth. S. Th. 2. 2, q. 86.

463.c Is there, and of what sort, an obligation of paying tithes? - The precept of tithes is partly of natural law, partly of positive law. "For natural reason dictates that the people should furnish the necessities of life to those who ministered in divine worship for the salvation of the whole people, just as stipends for livelihood are owed by the people also to those who watch over the common utility, namely Princes and soldiers and others of this sort.... The determination that a tenth part be paid was instituted by the authority of the Church in the time of the New Law.... Thus therefore it is clear that men are bound to the payment of tithes, partly indeed from natural law, but partly also from the institution of the Church, which nevertheless, the circumstances of times and persons being considered, could determine another part to be paid.... Ministers of the Church ought to have a greater care for promoting spiritual goods among the people than for collecting temporal goods; and therefore... they laudably do not demand tithes of the Church where they could not be demanded without scandal, because of desuetude or because of some other cause. Nor, however, are those in a state of damnation who do not pay in those places in which the Church does not ask, unless perhaps, on account of obstinacy of mind, they have the will not to pay even if they were asked. "But the root of the payment of tithes is a debt, by which carnal things are owed to those sowing spiritual things, according to that saying of the Apostle, 1 Cor. 9:11: If we have sown spiritual things among you, is it a great thing if we reap your carnal things?... For upon this debt the Church founded the determination of the payment of tithes. But all things whatsoever a man possesses are contained under carnal things, and therefore tithes are to be paid from all things possessed.... And therefore in the New Law men are bound to personal tithes, according to the custom of the country and the need of ministers. But the right of receiving tithes is spiritual, for it follows that debt by which expenses are owed to ministers of the altar from the ministry, and by which temporal things are owed to those sowing spiritual things; this pertains only to clerics having the right of souls. Tithes are owed by the faithful to clerics insofar as they are ministers of the altar sowing spiritual things among the people. Whence such clerics, insofar as they have ecclesiastical possessions, are not bound to pay tithes; but from another cause, namely because they possess by their own right, or by succession from parents, or in any other way of this sort, they are obliged to pay tithes. Clerics are bound to give a tithe to the Supreme Pontiff if he should require it. For natural reason dictates that provision be made from all goods for him who has care for the common state of the multitude, whence he can execute those things which pertain to the common salvation." S. Th. 2. 2, q. 87.