Himself
up for us, an oblation and a sacrifice to God for an odor of
sweetness."

_I answer that,_ A sacrifice properly so called is something done for
that honor which is properly due to God, in order to appease Him: and
hence it is that Augustine says (De Civ. Dei x): "A true sacrifice is
every good work done in order that we may cling to God in holy
fellowship, yet referred to that consummation of happiness wherein we
can be truly blessed." But, as is added in the same place, "Christ
offered Himself up for us in the Passion": and this voluntary
enduring of the Passion was most acceptable to God, as coming from
charity. Therefore it is manifest that Christ's Passion was a true
sacrifice. Moreover, as Augustine says farther on in the same book,
"the primitive sacrifices of the holy Fathers were many and various
signs of this true sacrifice, one being prefigured by many, in the
same way as a single concept of thought is expressed in many words,
in order to commend it without tediousness": and, as Augustine
observe, (De Trin. iv), "since there are four things to be noted in
every sacrifice--to wit, to whom it is offered, by whom it is
offered, what is offered, and for whom it is offered--that the same
one true Mediator reconciling us with God through the peace-sacrifice
might continue to be one with Him to whom He offered it, might be one
with them for whom He offered it, and might Himself be the offerer
and what He offered."

Reply Obj. 1: Although the truth answers to the figure in some
respects, yet it does not in all, since the truth must go beyond the
figure. Therefore the figure of this sacrifice, in which Christ's
flesh is offered, was flesh right fittingly, not the flesh of men,
but of animals, as denoting Christ's. And this is a most perfect
sacrifice. First of all, since being flesh of human nature, it is
fittingly offered for men, and is partaken of by them under the
Sacrament. Secondly, because being passible and mortal, it was fit
for immolation. Thirdly, because, being sinless, it had virtue to
cleanse from sins. Fourthly, because, being the offerer's own flesh,
it was acceptable to God on account of His charity in offering up His
own flesh. Hence it is that Augustine says (De Trin. iv): "What else
could be so fittingly partaken of by men, or offered up for men, as
human flesh? What else could be so appropriate for this immolation as
mortal flesh? What else is there so clean for cleansing mortals as
the