Is the Eucharist A Sacrifice or a Commemoration?

[Todd_Easton]

The word “sacrifice” often has bloody and destructive connotations in which the thing offered up in sacrifice is first killed but there are also unbloody and non-destructive sacrifices in which the thing offered up in sacrifice is not harmed or injured in any way but simply “waved” before God. This kind of non-destructive sacrifice is called a “wave offering” in the Old Testament. (See Numbers 8:11) The sacrifice of the Mass is essentially a “wave offering” or more accurately several “wave offerings.”

At Mass, common bread and wine are first brought to the altar (“the table of the Lord”) and offered by the priest to God in a non-destructive way, “waved” before God. This “waving” of bread and wine before God is one part of the sacrifice of the Mass. Then, the priest invokes the Holy Spirit and, repeating Jesus’s own words, transubstantiates the common bread and wine into the risen Lord Jesus Christ under the appearance of bread and wine. Then, still at the altar, the risen Lord Jesus Christ present under the appearance of bread and wine is offered by the priest to God in an unbloody and non-destructive way, “waved” before God. This “waving” of the risen Lord Jesus Christ before God is the other part of the sacrifice of the Mass. Because the risen Lord Jesus Christ still bears the wounds of his crucifixion in his glorified body, his long-ago sacrifice on the Cross is re-presented (made present again) to God, similar to the way the long-ago sacrifices of soldiers, made blind or limbless in long-ago battles, is re-presented (made present again) to those who see them marching in a Veterans Day parade. After the risen Lord Jesus Christ under the appearance of bread and wine is offered to God in this non-destructive way, he is distributed to be consumed (eaten and drank) in a non-destructive way by those who wish to be associated with those “wave offerings” that constitute the sacrifice of the Mass. (See 1 Corinthians 10:14-22)

 

[Miriam1947]

Just to add a little more elaboration to what has been stated so far…

On one hand, Calvary is a historical event. As such, it happened approximately 2000 years ago in a specific location. **It was also a physical event, because it involved the biological death of the human nature of Christ.
**
.

I’m confused.

God died on the Cross.

 

[JimG]

I’m confused.

God died on the Cross.

Death for any human being is the separation of body and soul, resulting from sickness or violence to the body. At death, (on the cross) Jesus’ body separated from his human soul. His divine nature remained eternal as always.

 

[Miriam1947]

Death for any human being is the separation of body and soul, resulting from sickness or violence to the body. At death, (on the cross) Jesus’ body separated from his human soul. His divine nature remained eternal as always.

Got it. Thanks

 

[Vince1022]

We may but we are not the Holy Sacrifice.

I think the whole confusion of this thread is as a result of the definition of the New Mass:

“The Lord’s Supper is the assembly or gathering together of the people of God, with a priest presiding to celebrate the memorial of the Lord. For this reason the promise of Christ is particularly true of a local congregation of the Church: ‘Where two or three are gathered in my name there am I in their midst’” (General Instruction to the Novus Ordo, April 6, 1969).

What is the General Instruction to the Novus Ordo? I’ve never heard of it. Thanks.

 

[tester]

If He is not re-sacrificed at each Mass, then how is it a “sacrifice” at all?
I am intensely curious about this and am not picking apart words, believe me.
I am genuinely concerned about understanding this as well as I possibly can.
If the entire Mass is a sacrifice, an offering to God the Father, I can understand that part of it.

If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one;, or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, **let him be anathema **(Council of Trent, session 22, canon 3).

The Mass is the unbloody sacrifice of the body and blood of Christ…**The Mass is the same sacrifice as that of the Cross **because the offering and the priest are the same - Christ our Blessed Lord; and the ends for which the sacrifice of the Mass is offered are the same as those of the sacrifice of the Cross…The ends for which the sacrifice of the Cross was offered were to honor and glorify God; to thank Him for all the graces bestowed on the whole world; to satisfy God’s justice for the sins of men; to obtain all graces and blessings (Baltimore Catechism).

**As often as the Sacrifice of the Cross in which ‘Christ, our Passover, has been sacrificed’ **(1 Corinthians. 5:7) is celebrated on the altar (i.e. during the mass), the work of our redemption is carried on (Vatican II, Dogmatic Constitution on the Church).

The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross (Catechism of the Catholic Church, paragraph 1366).

The august sacrifice of the altar, then, is no mere empty commemoration of the passion and death of Jesus Christ, **but a true and proper act of sacrifice, whereby the High Priest by an unbloody immolation offers Himself a most acceptable victim to the Eternal Father, as He did upon the cross **(Mediator Dei, Encyclical of Pope Pius XII)

It is a good idea to recall at the very outset what may be termed the heart and core of the doctrine, namely that, by means of the Mystery of the Eucharist,** the Sacrifice of the Cross which was once carried out on Calvary is re-enacted in wonderful fashion and is constantly recalled, and its salvific power is applied to the forgiving of the sins we commit each day **(Mysterium Fidei; Encyclical of Pope Paul VI).

Using the statements above: is the Catholic Mass an Atonement/Propitiation for sins?

 

[JimG]

If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; **or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory **one;, or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, **let him be anathema **(Council of Trent, session 22, canon 3).

The Mass is the unbloody sacrifice of the body and blood of Christ…**The Mass is the same sacrifice as that of the Cross **because the offering and the priest are the same - Christ our Blessed Lord; and the ends for which the sacrifice of the Mass is offered are the same as those of the sacrifice of the Cross…The ends for which the sacrifice of the Cross was offered were to honor and glorify God; to thank Him for all the graces bestowed on the whole world; to satisfy God’s justice for the sins of men; to obtain all graces and blessings (Baltimore Catechism).

**As often as the Sacrifice of the Cross in which ‘Christ, our Passover, has been sacrificed’ **(1 Corinthians. 5:7) is celebrated on the altar (i.e. during the mass), the work of our redemption is carried on (Vatican II, Dogmatic Constitution on the Church).

The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross (Catechism of the Catholic Church, paragraph 1366).

The august sacrifice of the altar, then, is no mere empty commemoration of the passion and death of Jesus Christ, but a true and proper act of sacrifice, whereby the High Priest by an unbloody immolation offers Himself a most acceptable victim to the Eternal Father, as He did upon the cross (Mediator Dei, Encyclical of Pope Pius XII)

It is a good idea to recall at the very outset what may be termed the heart and core of the doctrine, namely that, by means of the Mystery of the Eucharist,** the Sacrifice of the Cross which was once carried out on Calvary is re-enacted in wonderful fashion and is constantly recalled, and its salvific power is applied to the forgiving of the sins we commit each day** (Mysterium Fidei; Encyclical of Pope Paul VI).

Using the statements above: is the Catholic Mass an Atonement/Propitiation for sins?

The Mass is the sacrifice of Christ. Is the sacrifice of Christ an atonement and propitiation for sins? If so, then so is the Mass, because they are the same sacrifice.

 

[tester]

The Mass is the sacrifice of Christ. Is the sacrifice of Christ an atonement and propitiation for sins? If so, then so is the Mass, because they are the same sacrifice.

WHEN were your sins atoned for and propitation made; around 33 AD or last week?

Are tomorrow’s sins atoned for next week?

 

[JimG]

WHEN were your sins atoned for and propitation made; around 33 AD or last week?

Are tomorrow’s sins atoned for next week?

There is but one sacrifice for atonement. Christ made that sacrifice, and also made it possible for the sacrifice to be an eternal propitiation in heaven, applied on earth in all times and places. The sacrifice of Christ is once for all, and extended throughout space and time by means of the sacrament He bestowed on His Church.

To quote from the first Eucharistic prayer: “Almighty God, we pray that your angel may take this sacrifice to your altar in heaven. Then as we receive from this altar the sacred body and blood of your Son, let us be filled with every grace and blessing. Through Christ our Lord, amen.”

Note the parallelism between the eternal altar in heaven, and the altar on earth, both offering the same once for all sacrifice–that made by Christ.

 

[tester]

There is but one sacrifice for atonement. Christ made that sacrifice, and also made it possible for the sacrifice to be an eternal propitiation in heaven, applied on earth in all times and places. The sacrifice of Christ is once for all, and extended throughout space and time by means of the sacrament He bestowed on His Church.

To quote from the first Eucharistic prayer: “Almighty God, we pray that your angel may take this sacrifice to your altar in heaven. Then as we receive from this altar the sacred body and blood of your Son, let us be filled with every grace and blessing. Through Christ our Lord, amen.”

Note the parallelism between the eternal altar in heaven, and the altar on earth, both offering the same once for all sacrifice–that made by Christ.

ok . then if for some hypothetical reason , either you stopped participating in the Mass or the Church stopped offering the Mass : how would that affect the atonement or propitiation of your sins?

 

[JimG]

ok . then if for some hypothetical reason , either you stopped participating in the Mass or the Church stopped offering the Mass : how would that affect the atonement or propitiation of your sins?

Sins can always be forgiven through repentance and sincere contrition, asking God for forgiveness because of our love of him. They can also be forgiven in the Sacrament of Reconciliation, as Christ told his apostles “whose sins you forgive, they are forgiven; whose sins you retain, they are retained.”

The power of forgiveness comes from Christ. But the Mass will always be offered because it is the way that the eternal altar in heaven is extended throughout space and time.

I should note that Christ did not give the Eucharist so much as a way to forgiveness of sins as a way of union with Him and with the communion of faithful throughout history.

 

[tester]

Sins can always be forgiven through repentance and sincere contrition, asking God for forgiveness because of our love of him. They can also be forgiven in the Sacrament of Reconciliation, as Christ told his apostles “whose sins you forgive, they are forgiven; whose sins you retain, they are retained.”

The power of forgiveness comes from Christ. But the Mass will always be offered because it is the way that the eternal altar in heaven is extended throughout space and time.

I should note that Christ did not give the Eucharist so much as a way to forgiveness of sins as a way of union with Him and with the communion of faithful throughout history.

But according to Catholic Church it IS truly propitiatory

**It is propitiatory (removes the wrath of God) **
“…this sacrifice is truly propitiatory,” (CCC, 1367).

**To all who deny its propitiatory nature Trent pronounces anathema **
“If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.” (Trent: On the Sacrifice of the Mass: Canon 3);

 

[tester]

“The Church intends the Mass to be regarded as a ‘true and proper sacrifice’”, (The Catholic Encyclopedia, topic: “Sacrifice of the Mass”).

**As a sacrifice **
“the holy sacrifice of the Eucharist,” (CCC, 1055) and “the Eucharist is also a sacrifice,” (CCC, 1365).

**As a divine sacrifice **
"For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that “the work of our redemption is accomplished,” (CCC, 1068).

**As a representation of the sacrifice of Christ **
“The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross,” (CCC, 1366).

**Is ‘one single sacrifice’ with Christ’s sacrifice **
“The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice,” (CCC, 1367).

**It is the same sacrifice of Christ **
“And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner,” (CCC, 1367).

**It is propitiatory (removes the wrath of God) **
“…this sacrifice is truly propitiatory,” (CCC, 1367).

**To all who deny its propitiatory nature Trent pronounces anathema **
“If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.” (Trent: On the Sacrifice of the Mass: Canon 3);

**It is called the sacrifice of Christ which is offered via the priest’s hands **
“The sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests’ hands,” (CCC, 1369).

**It is capable of making reparation of sins **
“As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead,” (CCC, 1414).

**It is to be considered a true and proper sacrifice **
“The Church intends the Mass to be regarded as a ‘true and proper sacrifice’”, (The Catholic Encyclopedia, topic: “Sacrifice of the Mass”).

You are quick to say that the Eucharist is not a re-sacrifice of Christ.
And you want to make it clear that Christ was offered once for all and that the Mass is not a re-sacrifice but a “re-presentation” of the sacrifice.

I certainly do not want to misrepresent Catholic theology, but I must ask how it is possible for the Mass to not be a re-sacrifice of Christ when the Mass is called a divine sacrifice (CCC, 1068) that is done over and over again.

We are told that “the sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice”; (CCC, 1367); that it is an unbloody offering that is proptiatory, (CCC, 1367); that it can make reparation of sins, (CCC, 1414); and is to be considered a true and proper sacrifice (The Catholic Encyclopedia, topic: “Sacrifice of the Mass”).

We must conclude that it is a sacrifice that occurs over and over again and since it is said to be a true and proper sacrifice that is propitiatory, then logically it must be a re-sacrifice of Christ.

If it is not, then how can it be called a sacrifice of Christ?

Also, how could it be propitiatory if it is not a sacrifice of Christ since it is Christ’s offering on the cross that is itself propitiatory?

 

[JimG]

Of course the Sacrifice of the Mass is propitiatory, because it is the sacrifice of Christ. Note that in the quote from the Council of Trent, it also condemns the idea that the Mass “profits only him who receives.” In fact it profits all mankind, precisely because it is the sacrifice of Christ.

My point was that Catholics don’t go to Mass merely for the forgiveness of sins, but to unite ourselves with the one sacrifice of Christ, which is not only propitiatory but sanctifying. It is offered for the sanctification of the whole world, even those are not there. Let me quote this time from the 4th Eucharistic Prayer, in which the priest offers the sacrifice on behalf of mankind, saying “remember those who take part in this offering, those here present, and all your people, and all who seek you with a sincere heart.”

When we say that the Mass is a re-presentation of the one sacrifice of Christ, it does not mean that Christ is crucified repeatedly. It means that his sacrifice is made present. To re-present means to make present.

If a scientist invented a time machine which could take me back to Calvary in 33 AD, and I made that trip every day, Christ would not be re-sacrificed every day, but I would be present there every day of my life. But no time machine is required, because the Eucharist accomplishes the same result through the power of Christ. The sacrifice is both temporal and eternal.

 

[Miriam1947]

When we say that the Mass is a re-presentation of the one sacrifice of Christ, it does not mean that Christ is crucified repeatedly. It means that his sacrifice is made present. To re-present means to make present.

If a scientist invented a time machine which could take me back to Calvary in 33 AD, and I made that trip every day, Christ would not be re-sacrificed every day, but I would be present there every day of my life. But no time machine is required, because the Eucharist accomplishes the same result through the power of Christ. The sacrifice is both temporal and eternal.

What an excellent explanation.

 

[Vince1022]

We may but we are not the Holy Sacrifice.

See the Catechism para 1368

 

[Vince1022]

I’m confused.

God died on the Cross.

God can’t die. God didn’t die.

 

[Vince1022]

“The Church intends the Mass to be regarded as a ‘true and proper sacrifice’”, (The Catholic Encyclopedia, topic: “Sacrifice of the Mass”).

**As a sacrifice **
“the holy sacrifice of the Eucharist,” (CCC, 1055) and “the Eucharist is also a sacrifice,” (CCC, 1365).

**As a divine sacrifice **
"For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that “the work of our redemption is accomplished,” (CCC, 1068).

**As a representation of the sacrifice of Christ **
“The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross,” (CCC, 1366).

**Is ‘one single sacrifice’ with Christ’s sacrifice **
“The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice,” (CCC, 1367).

**It is the same sacrifice of Christ **
“And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner,” (CCC, 1367).

**It is propitiatory (removes the wrath of God) **
“…this sacrifice is truly propitiatory,” (CCC, 1367).

**To all who deny its propitiatory nature Trent pronounces anathema **
“If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.” (Trent: On the Sacrifice of the Mass: Canon 3);

**It is called the sacrifice of Christ which is offered via the priest’s hands **
“The sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests’ hands,” (CCC, 1369).

**It is capable of making reparation of sins **
“As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead,” (CCC, 1414).

**It is to be considered a true and proper sacrifice **
“The Church intends the Mass to be regarded as a ‘true and proper sacrifice’”, (The Catholic Encyclopedia, topic: “Sacrifice of the Mass”).

You are quick to say that the Eucharist is not a re-sacrifice of Christ.
And you want to make it clear that Christ was offered once for all and that the Mass is not a re-sacrifice but a “re-presentation” of the sacrifice.

I certainly do not want to misrepresent Catholic theology, but I must ask how it is possible for the Mass to not be a re-sacrifice of Christ when the Mass is called a divine sacrifice (CCC, 1068) that is done over and over again.

We are told that “the sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice”; (CCC, 1367); that it is an unbloody offering that is proptiatory, (CCC, 1367); that it can make reparation of sins, (CCC, 1414); and is to be considered a true and proper sacrifice (The Catholic Encyclopedia, topic: “Sacrifice of the Mass”).

We must conclude that it is a sacrifice that occurs over and over again and since it is said to be a true and proper sacrifice that is propitiatory, then logically it must be a re-sacrifice of Christ.

If it is not, then how can it be called a sacrifice of Christ?

Also, how could it be propitiatory if it is not a sacrifice of Christ since it is Christ’s offering on the cross that is itself propitiatory?

Are you referring to the old edition of the Catholic Encyclopedia (ca. 1913)? If so, how does that cohere with the current Catechism…meaning, how can you correlate things the old edition of the Catholic Encyclopedia said with the current Catechism, which was written 70 or so years later?

 

[Miriam1947]

God can’t die. God didn’t die.

**THE WORLD'S TOUGHEST CATHOLIC QUIZ**

By KARL KEATING

Some call it “the pop quiz from hell.” Others call it things we can’t print in a family magazine.

You are about to find out if you know as much about your faith as you claim to know. Take it from me: Your ego will suffer. But don’t fall into despair. Most Catholics (some priests included, alas) will answer most of these questions incorrectly.

15. At the Crucifixion

a. Jesus’ human nature died on the cross.

b. Only the human person of Jesus, not the divine person of Jesus, died on the cross.

c. God died on the cross.

d. Jesus’ human and divine natures both died on the cross, but the universe was kept going by the Father and the Holy Spirit until Jesus’ Resurrection.

e. None of the above.

Question 15

a. Wrong, because natures aren’t put to death–persons are. When you die, it is not your human nature which dies, but you as a distinct person.

b. Wrong, because there is no human person in Jesus. There is only one Person, the divine, who already (by definition) had a divine nature and who took on a human nature.

c. Correct, because the Person who died on the cross was a divine Person, commonly called the Son of God. Since that Person is God, it is proper to say God died on the cross, even though that sounds odd and may make some unthinking people conclude that it means that God ceased to exists, which, of course, was not the case. (If you were sure this answer could not be right, don’t fret–you’re in good company. Most people miss this question because the correct answer “just doesn’t sound right.”)

d. Wrong, first because natures don’t die, persons do, and second because the answer suggest Jesus couldn’t keep the universe going, as though he ceased to be God between the time of his death and his Resurrection.

e. Wrong, because 15c is correct.

 

[Miriam1947]

Should have posted a link to the quiz. Sorry.

catholic.com/thisrock/1993/9302fea1.asp