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offer a more impressive example of moral degeneration in words, than the popular connexion of thoughts of loss and suffering with that which is a divine service.

In considering the Biblical teaching on Sacrifice we must take account of
I. NATURAL CONCEPTIONS.
II. BIBLICAL TEACHING.
I. NATURAL CONCEPTIONS.
1.
The general idea. The natural idea of sacrifices in each case is shaped by the view which is entertained by men of their relation to the unseen.

(1) They recognise, to speak generally, a relation of dependence on unseen powers, conceived after their own likeness. Hence they bring

A royal tribute, as to some earthly king, either

( a ) Regular offerings, from a common sense of obligation; or ( b ) Special offerings, in respect of particular occasions.
(2) More particularly they necessarily connect joy and suffering with the unseen. Hence follow

( a ) Eucharistic offerings in acknowledgment of benefits. ( b ) Deprecatory offerings to obtain relief.

( g ) Impetratory offerings to obtain blessings. These are connected with prayer as a gift with a request. Comp. Tylor, 2.340.

Such offerings are of two kinds:

( a ) To gratify: the offering of that which is valued, as presents in homage; self-abnegation in fasting.

( b ) To benefit: the offering of that which is thought useful as food, of which the spiritual element is supposed to be consumed. Comp. Monier Williams, Indian Wisdom , p. 428.

And they embody two kinds of feeling (love or fear) according as the power is conceived to be

( a ) Good and righteous; or ( b ) Malevolent or capricious. The difference is shewn in the most extreme case. Thus there are two aspects of human sacrifices.

( a ) To prove the complete devotion of the worshipper. ( b ) To propitiate the cruelty of the power to which the sacrifice is made.

So far, with the partial exception of the Eucharistic offerings, the sacrifices have a personal end (thank-offerings: fear-offerings: prayer- offerings).

In accordance with this general view Theophrastus (quoted and adopted by Porphyry, de abst. 2.24; comp. 44) classes Sacrifices as h] dia; timh;n h] dia; cavrin h] dia; creivan tw'n ajgaqw'n . Moreover they are concerned with material things. The feeling by which they are prompted may be that of the slave, the subject, the friend, the son.

But one signal omission will be observed. There are so far no expiatory offerings.

The idea of expiatory offerings, answering to the consciousness of sin, does not belong to the early religion of Greece. Expiation was the work of special ministers.


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