The original liturgy:
The Roman liturgy:
Lactantius (250-325)
Many times throughout this series—The Didache, Justin Martyr, Irenaeus, Tertullian, Origen, Cyprian, Aphrahat, Athanasius, Eusebius—we have noted that the ancient church viewed the thanksgiving—eucharist—as the sacrificial fulfillment of Malachi 1:11. Let’s see how Lactantius handles this theme.
But He commanded His own Son, the first-begotten, the maker of all things, His own counsellor, to descend from heaven, that He might transfer the sacred religion of God to the Gentiles, that is, to those who were ignorant of God, and might teach them righteousness, which the perfidious people had cast aside. And He had long before threatened that He would do this, as the prophet Malachi [Malachi 1:10-11] shows, saying:
Citation: Lactantius, “The Divine Institutes, Book VI.” §11
Here Lactantius shows how familiar he is with Malachi’s prophecy. He noted that God sent Christ to teach us righteousness in fulfillment of Malachi 1:11. Let’s say that again: Christ fulfilled Malachi’s prophecy of God abandoning the sacrifices by having Christ teach us. This is not at all what the Roman Catholic would expect!
Lactantius’ view echoes the critically important “Bread of Life” teaching in John 6 where Jesus talks of eating his flesh and drinking his blood. But it is also where Jesus quotes Isaiah:
It is clear, therefore, that Lactantius believes that Christ fulfilled the prophecy of Malachi. But how did he do it? How, precisely, would the incense and sacrifice be fulfilled? Lactantius does not say here. Sure he ties in in with John 6, but does he identify the incense and oblations with Christ’s literal body and blood (as the Roman Catholics would expect) or will he describe a different kind of sacrifice (as in the ancient liturgy described by the writers listed above)?
So we ask “What, for Lactantius, constitutes a valid offering or sacrifice to God?”
There are two things which ought to be offered, the gift and the sacrifice; the gift as a perpetual offering, the sacrifice for a time. But with those who by no means understand the nature of the Divine Being, a gift is anything which is wrought of gold or silver; likewise anything which is woven of purple and silk: a sacrifice is a victim, and as many things as are burnt upon the altar. But God does not make use either of the one or the other, because He is free from corruption, and that is altogether corruptible. Therefore, in each case, that which is incorporeal must be offered to God, for He accepts this. His offering is innocency of soul; His sacrifice praise and a hymn. For if God is not seen, He ought therefore to be worshipped with things which are not seen. Therefore no other religion is true but that which consists of virtue and justice.
Citation: Lactantius, “The Divine Institutes, Book VI.” §2,25
And we get an answer.
Lactantius did not offer Christ’s body and blood as sacrifice, he offered the thanksgiving sacrifice of the mind, of a pure soul, of praise, and of hymns. These are offered in place of the gifts that are still, nonetheless, being given. Nothing physical can be offered to God, and nothing is offered on an altar. Our praise is our thanksgiving; our worship and our sacrifice.
This is what Lactantius saw as the fulfillment of the sacrifice in Malachi 1:11.
We can see the same theme in the next two books of “The Divine Institutes”, quoted briefly in these small snippets:
But our religion…has the mind itself for a sacrifice.
…if any one shall come to a sacrifice without a sound conscience, he hears what threats God denounces against him…What place is there here for an evil mind or for an evil prayer?
…they come to offer prayer; and they imagine that they offer a pious sacrifice if they wash their skin; as though any streams could wash away…the lusts which are shut up within their breast.
Citation: Lactantius, “The Divine Institutes, Book V.” §20
That man is sound, he is just, he is perfect. Whoever, therefore, has obeyed all these heavenly precepts, he is a worshipper of the true God, whose sacrifices are gentleness of spirit, and an innocent life, and good actions. And he who exhibits all these qualities offers a sacrifice as often as he performs any good and pious action. For God does not desire the sacrifice of a dumb animal, nor of death and blood, but of man and life…upon the altar of God…which is placed in the heart of man, and cannot be defiled with blood…This is the truest ceremony, this is that law of God…and he who obeys this most holy and certain law cannot fail to live justly and lawfully…
Now let us speak briefly concerning sacrifice itself…nothing is a pure offering to God which can be corrupted or taken away secretly…
…There are two things which ought to be offered, the gift and the sacrifice; the gift as a perpetual offering, the sacrifice for a time. But with those who by no means understand the nature of the Divine Being, a gift is anything which is wrought of gold or silver…woven of purple and silk…But God does not make use either of the one or the other…that which is incorporeal must be offered to God…His offering is innocency of soul; His sacrifice praise and a hymn. For if God is not seen, He ought therefore to be worshipped with things which are not seen…
…For we ought to sacrifice to God in word…the chief ceremonial in the worship of God is praise from the mouth of a just man directed towards God…
Citation: Lactantius, “The Divine Institutes, Book VI.” §24,25
Lactantius repeats again that the corporeal gifts offered (e.g. the tithe) are merely the outward signs of the incorporeal things which are actually sacrificed (e.g. praise, thanksgiving, pure heart). As per Malachi, an evil mind cannot offer pure, undefiled, pleasing sacrifices to God regardless of the gift.
It is not the gift that makes the sacrifice, it is the giver.
Lactantius never identifies Christ’s body and blood as the sacrifice that we offer.
While Lactantius’ views on Malachi and the sacrifice are clear, he mentions Malachi in one other work:
…Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures…Malachi 1:10-11
…I have spoken of justice, what was its nature. It follows that I show what is true sacrifice to God, what is the most just manner of worshipping Him, lest any one should think that victims, or odours, or precious gifts, are desired by God, who, if He is not subject to hunger, and thirst, and cold, and desire of all earthly things, does not therefore make use of all these things which are presented in temples and to gods of earth; but as corporeal offerings are necessary for corporeal beings, so manifestly an incorporeal sacrifice is necessary for an incorporeal being…What then does God require from man but worship of the mind, which is pure and holy? For those things which are made by the hands, or are outside of man, are senseless, frail, and displeasing. This is true sacrifice, which is brought forth not from the chest but from the heart; not that which is offered by the hand, but by the mind. This is the acceptable victim, which the mind sacrifices of itself. For what do victims bestow? What does incense? What do garments? What does silver? What gold? What precious stones — if there is not a pure mind on the part of the worshipper? Therefore it is justice only which God requires. In this is sacrifice; in this the worship of God, respecting which I must now speak, and show in what works justice must necessarily be contained…
…But we, even though there is no offense of ours, yet ought to confess to God, and to entreat pardon for our faults, and to give thanks even in evils. Let us always offer this obedience to our Lord…these are the victims, this the sacrifice, which is acceptable; this is true worship, when a man offers upon the altar of God the pledges of his own mind…
Citation: Lactantius, “Epitome of the Divine Institutes.” §48,58,67
Christ has replaced the sacrifices of the Jews with a new set of sacrifices of the Gentiles. The former were corporeal while the latter are incorporeal.
What is the victim of this new sacrifice that we offer? Is it Christ’s body and blood offered to the Father? No! It is that which is within the mind of the faithful and obedient Christian.[1] God requires a sacrifice of justice, not bread and wine.
Lactantius views the burning of incense and candles—a common Roman Catholic practice—as of no spiritual value. They bestow nothing. It is the mind of the worshiper that matters.
Lactantius views fancy clothing—and, of course, the vestments worn by priests—as of no spiritual value. They bestow nothing. It is the mind of the worshiper that matters.
Lactantius points out that while we have no offense—for we are saved by faith at the point of our confession—we should still confess our sins—to God, not to a priest. Because our sins cause God no offense, for we are already saved, the thanksgiving sacrifice cannot be an act of propitiation (as in the Roman liturgy), nor can Christ’s body and blood be offered, for God is already appeased. Christ’s sacrifice is neither re-sacrificed or re-presented.
Lactantius says that we offer to God our pledges (i.e. sacraments) of the mind and our obedience (e.g. rites). This is our true worship. Those outward acts of obedience—tithes, baptism, confession, etc.—please God because of what is in our minds.
Footnotes
[1] Minucius Felix (150 – 250) also speaks of “the victim fit for sacrifice is a good disposition, and a pure mind, and a sincere judgment” in Octavius, chapter 32.
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