Copyright Larry Johnson ©2025
The story of Cain and Abel in Genesis, first book of the Holy Bible, provokes some interesting thoughts. Before proceeding, I hasten to state that the writer of this essay is no theologian or spiritual doyen. However, as a believer who approaches the Christian faith in a serious manner, I aspire to indulge in some reflection on the matter. After all, there appears to be a plethora of views expounded by many over this and that subject, so why not join the throng in matters of significant interest to me. In this article I would like to explore the ramifications of the nature of sacrifice or offering to God, worthy or otherwise, as it pertains to the individual, the church, and the world.
For those individuals baptized into the Christian faith, the consequence is inclusion in the common priesthood of Christ. Dictionaries may note the definition of priests as that pertaining to the ministerial Priesthood – that with a capital “P” – concerned with the administration of sacraments etc. There can be no disagreement there. However, the book of Revelation Ch.1 vs 5-6 states that:
“To Him who loves us and has freed us from our sins by His blood and made us a kingdom, priests to His God and Father, to Him be glory and dominion for ever and ever.”[i]
And further to this from 1 Peter v5:
“Come to Him, to that living stone, rejected by men but in God’s sight chosen and precious; and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”[ii]
So, for Christians, it is apparent that all believers, not just ministerial Priests, are urged to offer sacrifice to God. However, what is the nature of this sacrifice? In his work the City of God, St Augustine proffers that “the true sacrifice is offered in every act which is designed to unite us to God in a holy fellowship” and “if it is not done for the sake of God” any act, even compassion, is itself not a sacrifice[iii]. Further to this, my Oxford Dictionary defines sacrifice as, “giving up of thing for the sake of another that is higher or more urgent; an act of prayer or thanksgiving or penitence as propitiation; surrender of a possession as offering to a deity.”[iv]
Of the story of Cain and Abel, I am sure that Christians, and even a good percentage of non-Christians, are cognizant. The Bible chapter concerning the events contains many counsels, but in this essay, I would like to compare the sacrifices made by each man and consider some conclusions pertinent to our life today.
Firstly, it would be beneficial to review the circumstances of Cain and Abel.
“Now Abel was a keeper of sheep, and Cain a tiller of the ground. In the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel brought some firstlings of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering He had no regard.” (Genesis 4, v 2-5)[v]
So, it is apparent that God saw a difference in the value of each sacrifice. Abel’s sacrifice was evidently grander. The reasons may have been that it was made at greater cost to him regarding effort and/or value, whereas Cain’s may have been insubstantial or perhaps tainted by a level of indolence in its preparation. Whatsoever, there is no question in this regard as the text continues:
“So, Cain was very angry, and his countenance fell. The Lord said to Cain, ‘Why are you angry and why has your countenance fallen?” If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it’.” (Genesis 4, v 5-7)[vi]
Here we observe that the quality of our offering to God is important. Certainly, it could be claimed that at face value the instinct to make an offering is commendable. However, the reason for making it and its attributes is important. Unlike Abel, Cain’s disposition was not conducive to an acceptance of his offering. Subsequently, Cain became embittered, engaged in a tantrum of great degree, and afterwards killed his brother. For this Cain was “cursed from the ground” (Gen. v11)[vii], became “a fugitive and wanderer upon the earth” (Gen. v12)[viii], and “went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden” (Gen. v16)[ix].
The question we should consider when offering sacrifice to God, whether it be through prayer, almsgiving, suffering, or other deeds of generosity etc., is whether the offering is our best, half-hearted, an act of ego or self-aggrandizement. Are we bargaining with God, or putting Him to the test, or even seeking praise? If not genuine, there is then a danger that should we not receive what we are asking, our disposition becomes alike to Cain. I am not suggesting that many will proceed with the murder of someone because of this apparent refusal, but the individual’s inclination could trend towards discouragement and embitterment to the point of surrendering their faith, particularly if the petition relates to some serious matter.
It is my view that when we do not receive what we ask God for we can defer to four reasons. There may be more, but my modest intellect can only educe the following. The first reason may be that what we are entreating is of no spiritual benefit, even detrimental to our salvation, and therefore the request is not granted. The second is perhaps that God is wanting to assess our resolve as determination of exactly how important to us is our appeal. Thirdly, the petition is made half-heartedly, or worse, with a complacent or prideful disposition. Finally, we may be so disconnected from God that there is little chance from the beginning that the request can be considered. It is amusing that some complain of their petition not being heard when their everyday life bears little effort in the recognition of God at all. At least Cain made an offering. The aforementioned points are I valid I feel, notwithstanding our human imperfections and frailties regarding concentration and physical susceptibilities at the time – perhaps tiredness etc. However, what I submit is more to do with intention and effort. Our God understands that we are generally incapable of the perfect sacrifice or prayer on a consistent basis.
We can see in the case of Cain that his limited offering led to disillusionment and a downward spiral in his spiritual life and circumstance. It may have been different if, for example, Cain’s offering had been on a par with that of Abel; and God being pleased, asked him to take on the responsibility of beginning a community in the land of Nod. However, things being as they were, the result was instead banishment.
So far, I have highlighted issues regarding sacrifice as it pertains to the requester. That is, the prayers, almsgiving etc. have been attributed to what God can do materially for me. I would imagine that God finds this somewhat unbalanced. The two great commandments expounded by Jesus Christ were love God and love thy neighbour (including our enemies and those souls in purgatory). Therefore, would it not be pleasing to God if we offered sacrifice for the strength and wisdom to live lives agreeable to Him, and secondly, to undertake some sacrifice for the benefit of our neighbour.
Heretofore, the topic has concerned implications for the individual; but what about the Christian Church. The primary category I discuss here is that of the group, therefore worship at Church; even more precisely, the liturgy. The Oxford Dictionary provides a definition of liturgy as “form of public worship,” and “a set of formularies for this”[x]. Worship can be defined as “reverent homage or service paid to God” and further “adoration and devotion comparable to this felt or shown towards person or principle”[xi]. To be reverent, or to revere is declared as “to regard as sacred or exalted”[xii]. As worship would include acts of prayer, thanksgiving, or penitence as propitiation, as well as adoration and devotion, I believe we can confidently claim that Church liturgies are sacrificial acts. This sacrificial act is being made to God, so one would assume the same conditions previously stated as being applicable to the individual can also be ascribed to group worship/sacrifice/liturgy.
I assert it reasonable to state that religious services, including Holy Mass in the case of the Catholic faith, reap the rewards for the community in balance with the quality of the sacrifice. For example, if we have Church services where the approach is one of flippancy, half-heartedness, or forbid me to state – irreverence, then it is little wonder that society is as it is. As the old saying professes, “as goes the Church so does the world”. Church leaders should ensure that all activities conducted during worship are in accordance with the reverence due to God. St Augustine states that in this worship we are the whole sacrifice, “who are many, making up one body in Christ. This is the sacrifice which the Church continually celebrates in the sacrament of the altar”[xiii]. The gravity of this is such that it behooves to not turn the worship into an irreverent occasion. Posture, dress, and music are of utmost importance. The adage of “putting of your Sunday best” is appropriate after all; and a musical jamboree or jazz festival approach is not appropriate.
The Didache Bible states the definition of worship as “1 (Adoration given to the divine; actions, rites, and ceremonies associated with such adoration, and 2 (the “condition of being rightly esteemed.” The aspiration to change the world into that which God wishes must facilitate worship that is pleasing to Him. If not pleasing to Him then His words “If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door,” may be imputed to us as Church. So, in conclusion, has our worship of God empowered us, in efforts proportionate to our abilities, to inspire others – and therefore the world collectively – in alignment with His will. Has impious or faint-hearted worship lessened the courage of church leaders and congregations alike in opposing evils such as abortion, euthanasia, irregular unions etc.? Has less than genuine worship piloted us into a state of malaise or cowardice in confronting the world regarding such issues; the ensuing silence permitting the proponents of these atrocities uninhibited liberty to lead the world in the opposing direction to that which God intends.
There are those that will argue the old liturgical approaches were more worthy, but then others who will argue the modern way is better. I will end in this way. In terms of the grave actions previously described, the old way provided the impetus to challenge the world offering spiritual guidance that actions such as these, and others, were not in the world’s best interest. It provided inspiration and courage to address these activities vehemently. However, as modern liturgical practices have become “less constrained” our inclination to vigorously confront society has occasioned significant reticence, and it allowed the modern world a foothold to tear the Ten Commandments asunder. The reader may question the writer’s view as to the reexamination of liturgical rituals. The writer believes that the choice is clear, a return to former ways may reinvigorate the sense of gravity of who God is and a reawakening of how lowly we are. With this balance substantially restored our sacrifice and intentions will be aligned with God’s will. Many readers will vehemently disagree. It is your prerogative.
To conclude, it may be beneficial to observe the advice of Pope Benedict XVI, then Cardinal Joseph Ratzinger, in his book the Spirit of the Liturgy. I quote, … “real liturgy implies that God responds and reveals how we can worship Him. In any form liturgy includes some form of institution. It cannot spring from imagination, or our own creativity – then it would remain just a cry in the dark or mere self-affirmation”[xiv]. Cardinal Ratzinger then goes on to use the worship of the golden calf as an example and describes it as a “self-generated cult”[xv]. That although the “people remain completely attached to the same God”, and “there is no obvious turning away from God to false gods… there is a violation of the prohibition of images”[xvi]. Further to this Cardinal Ratzinger stated that “worship becomes a feast that the community gives itself, a festival of self- affirmation”[xvii]. Since the Second Vatican Council there has been much emphasis on the Mass as community gathered for a meal around the “table”, with the impression, purposefully or accidentally, that this is its primary purpose. Pre-Vatican Ⅱ the Mass was about sacrifice only – Christ’s sacrifice. Has “the meal” become our golden calf. Just a thought. I’m just saying!
[i] The Didache Bible, Revised Standard Version, Ignatius Edition, Copyright © 2006, Division of Christian Education of the National Council of Churches of Christ in the United States of America.
[ii] Ibid
[iii] City of God, Book X – Ch.6, St Augustine, Penguin Books. Translation copyright © Henry Bettenson, 1972
[iv] The Concise Oxford Dictionary © Oxford University Press, 1964
[v] The Didache Bible, Revised Standard Version, Ignatius Edition, Copyright © 2006, Division of Christian Education of the National Council of Churches of Christ in the United States of America.
[vi] Ibid
[vii] Ibid
[viii] Ibid
[ix] Ibid
[x] The Concise Oxford Dictionary © Oxford University Press, 1964
[xi] Ibid
[xii] Ibid
[xiii] City of God, Book X – Ch.6, St Augustine, Penguin Books. Translation copyright © Henry Bettenson, 1972
[xiv] The Spirit of the Liturgy, Cardinal Joseph Ratzinger, © 2000 by Ignatius Press San Francisco
[xv] Ibid
[xvi] Ibid
[xvii] Ibid
