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Objection 1: It would seem that Christ's Passion did not operate
by way of sacrifice. For the truth should correspond with the figure.
But human flesh was never offered up in the sacrifices of the Old
Law, which were figures of Christ: nay, such sacrifices were
reputed as impious, according to Ps. 105:38: "And they shed
innocent blood: the blood of their sons and of their daughters, which
they sacrificed to the idols of Chanaan." It seems therefore that
Christ's Passion cannot be called a sacrifice.
Objection 2: Further, Augustine says (De Civ. Dei x) that
"a visible sacrifice is a sacrament---that is, a sacred
sign---of an invisible sacrifice." Now Christ's Passion is not
a sign, but rather the thing signified by other signs. Therefore it
seems that Christ's Passion is not a sacrifice.
Objection 3: Further, whoever offers sacrifice performs some sacred
rite, as the very word "sacrifice" shows. But those men who slew
Christ did not perform any sacred act, but rather wrought a great
wrong. Therefore Christ's Passion was rather a malefice than a
sacrifice.
On the contrary, The Apostle says (Eph. 5:2): "He
delivered 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 to Objection 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 flesh born in the womb without fleshly
concupiscence, and coming from a virginal womb? What could be so
favorably offered and accepted as the flesh of our sacrifice, which was
made the body of our Priest?"
Reply to Objection 2: Augustine is speaking there of visible
figurative sacrifices: and even Christ's Passion, although denoted
by other figurative sacrifices, is yet a sign of something to be
observed by us, according to 1 Pt. 4:1: "Christ therefore,
having suffered in the flesh, be you also armed with the same thought:
for he that hath suffered in the flesh hath ceased from sins: that now
he may live the rest of his time in the flesh, not after the desires of
men, but according to the will of God."
Reply to Objection 3: Christ's Passion was indeed a malefice on
His slayers' part; but on His own it was the sacrifice of one
suffering out of charity. Hence it is Christ who is said to have
offered this sacrifice, and not the executioners.
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