fected by consecration, as a sacrifice all its efficacy consists in its oblation. When deposited in a tabernacle, or borne to the sick, it is, therefore, a sacrament, not a sacrifice. As a sacrament, it is also to the worthy receiver a source of merit, and brings with it all those advantages which we have already mentioned; as a sacrifice it is not only a source of merit, but also of satisfaction. As, in his passion, our Lord merited and satisfied for us, so in the oblation of this sacrifice, which is a bond of Christian unity, Christians merit the fruit of his passion, and satisfy for sin.
With regard to the institution of this sacrifice, the Council of Trent has obviated all doubt on the subject, by declaring that it was instituted by our Lord at his last supper, whilst it destituted, nounces anathema against all who assert that in it is not offered to God a true and proper sacrifice; or that to offer means nothing more than that Christ gives himself to be our spiritual food. [1] That sacrifice is due to God alone, the holy Council also states in the clearest terms. [2] The solemn sacrifice of the Mass is, it is true, sometimes offered to honour the memory of the Saints; but it is never offered to them, but to Him alone who has crowned them with unfading glory. Never does the officiating minister say: " I offer sacrifice to thee, Peter, or to thee, Paul;" but whilst he offers sacrifice to God alone, he renders him thanks for the signal victories won by the martyrs, and implores their patronage, " that they whose memory we celebrate on earth, may vouchsafe to intercede for us in heaven." [3] The doctrine of the Catholic Church with regard to this sacrifice, she received from our Lord, when at his last supper, committing to his Apostles the sacred mysteries, he said: " This do, for a commemoration of me." [4] He then, as the holy Synod has defined, ordained them priests, and commanded them and their successors in the ministry, to immolate and offer in sacrifice his precious body and blood. [5] Of this the words of the Apostle to the Corinthians also afford sufficient evidence: "You cannot," says he, "drink the chalice of the Lord, and the chalice of devils: you cannot be partakers of the table of the Lord, and of the table of devils." [6] As then, by the " table of devils," we understand the altar upon which sacrifice was offered to them; so by "the table of the Lord," to bring the words of the Apostle to an apposite conclusion, should be understood the altar on which sacrifice was offered to the Lord.
Should we look for figures and prophecies of this sacrifice in the Old Testament, we find, in the first place, that its institution was clearly foretold by Malachy in these words: "From the rising of the sun, even to the going down thereof, my name
- ↑ Vid..Trid. de Sacrif Missse c. 1. 3. Dionys. lib. 17, de Eccles. c. 3. T^nat. epist ad Smyrn. Tort lib. de Orat Iren. lib. 4. c. 32. Aug. lib. 10. de Civit. D;-"; , e. 10. et lib. 17. c. 20. et i; b. 18. c. 35. et lib. 10. c. 13. et lib. 22. c. 8. et alibi pnssim. Vide etiam. Sess. 22.: e sacrifin. Missas, c. 1. et can. 1 anil 2.
- ↑ Trid. Synod, sess. 21. c. 3.
- ↑ Aug. contra Faust, lib. 20. c. 21.
- ↑ Luke xxii. 19. 1 Cor. xi. 24.
- ↑ Conc. Trid. sess. 22. c. 1.
- ↑ I Cor. x. 21.
