eucharistic sacrifices were the oblation, the drink-offering,
thank-offerings, first-fruits, tithes.

[Thus there have been in the Law emblems of the true sacrifice.] But
in fact there has been only one propitiatory sacrifice in the world,
namely, the death of Christ, as the Epistle to the Hebrews teaches,
which says, 10, 4: It is not possible that the blood of bulls and of
goats should take away sins. And a little after, of the [obedience
and] will of Christ, v. 10: By the which will we are sanctified by
the offering of the body of Jesus Christ once for all. And Isaiah
interprets the Law, in order that we may know that the death of
Christ is truly a satisfaction for our sins, or expiation, and that
the ceremonies of the Law are not, wherefore he says, 53, 10: When
Thou shalt make His soul an offering for sin, He will see His seed,
etc. For the word employed here, _'shm_, signifies a victim for
transgression; which signified in the Law that a certain Victim was
to come to make satisfaction for our sins and reconcile God in order
that men might know that God wishes to be reconciled to us, not on
account of our own righteousnesses, but on account of the merits of
another, namely, of Christ. Paul interprets the same word _'shm_ as
sin, Rom. 8, 3: For sin (God) condemned sin, i.e., He punished sin
for sin, i.e., by a Victim for sin. The significance of the word can
be the more easily understood from the customs of the heathen, which,
we see, have been received from the misunderstood expressions of the
Fathers. The Latins called a victim that which in great calamities,
where God seemed to be especially enraged, was offered to appease
God's wrath, a _piaculum_; and they sometimes sacrificed human
victims, perhaps because they had heard that a human victim would
appease God for the entire human race. The Greeks sometimes called
them _katharmata_ and sometimes _peripsehmata_. Isaiah and Paul,