Today's blog post seeks to address the misconceptions surrounding the Eucharist and its role in Catholic theology. The Catechism teaches that the Eucharist is not merely symbolic but an actual, substantial presence of Christ. It is considered the "source and summit" of the Christian life, providing believers with spiritual nourishment and grace. While the Catholic Church asserts that the Eucharist re-presents Christ's sacrifice, we will explore why this claim is incorrect and debunk the idea that Christ is truly present in the Eucharist.
The concept of Christ being truly present in the Eucharist is offensive to true Christians, as it not only contradicts His Word but also undermines His Divine nature. So, let's dive in, and I’ll explain how.
The Catechism of the Catholic Church (CCC) provides an in-depth explanation of the Eucharist in several sections. Here is a direct quotation from the Catechism regarding the Eucharist:
CCC 1324: "The Eucharist is 'the source and summit of the Christian life.' 'The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch.'"
Which means: that Christ instituted the Eucharist to continue the work He accomplished on the Cross throughout history, until His return at the end of time. In this context, the Eucharist is not just a symbolic meal, but a means of perpetuating the very sacrifice that Christ made for humanity. It is seen as a way of making Christ’s one-time sacrificial death present to believers in every generation.
Why This Is Blasphemous: The resurrection of Christ not only signals the end of sin and death but also marks the beginning of the new creation. According to 2 Corinthians 5:17, anyone who is in Christ is a new creation. The resurrection inaugurates the new age, where the old has passed away, and the new has come.
If we consider the Eucharist as re-presenting Christ's original sacrifice, we are implicitly suggesting that the resurrected Christ must re-enter the temporal realm, where sin, death, and suffering still hold sway. This notion directly contradicts the biblical teaching that through His resurrection, Christ has already triumphed over time, sin, and death once and for all. The resurrection signifies the advent of the new creation—an eternal reality where sin no longer governs, and death is defeated. To place Christ back into the pre-resurrection world through repeated sacrifices undermines the very nature of His victory and the reality of the new creation inaugurated in His risen, eternal life (Romans 6:9-10).
This theological misstep reduces His resurrection to a mere temporal event, negating the reality that Christ’s triumph is now outside the bounds of time, eternal and unchanging. Re-entering time would imply that Christ’s victory was not complete, reintroducing the need for sacrifice in a realm where, by His resurrection, it is no longer required. Thus, it is not only a theological error to think that Christ must re-enter the temporal world where sin and death are still present, but also a fundamental misunderstanding of the eternal nature of His completed work.
Furthermore, the uniqueness and finality of Christ’s atoning work provide a perfect solution to sin, as His sacrifice on the cross was a once-for-all event that fully accomplished what was necessary for the redemption of humanity.
Hebrews 10:14 – "For by one offering he hath perfected for ever them that are sanctified."
When something is perfect, it means that it cannot be improved upon, and Christ's sacrifice on the cross was the ultimate, flawless act that fully addressed the problem of sin.
Christ's sacrifice, being perfect, cannot require repetition or enhancement.
In any logical system, once something is perfectly resolved, it cannot be resolved again. Take a perfect solution to a mathematical equation, for example: once the equation is solved correctly, there is no logical need to solve it again. To suggest that it needs to be solved once more would imply that the original solution was not truly perfect.
Christ’s sacrifice is not just a perfect solution to the problem of sin, it is the only possible perfect solution. The finality of perfection means that anything attempting to improve or repeat the sacrifice would not just be redundant—it would undermine the perfection itself.
If the Sacrifice Could Be Repeated, It Would Never Be Perfect:
If there was any need for repetition or additional atonement, then it implies that Christ’s sacrifice was not perfect from the beginning. The idea of a repeated sacrifice calls into question the efficacy of the original act. Perfection, by definition, is the absence of need for further action. If a sacrifice needs to be repeated, it cannot be perfect, and if it’s not perfect, it’s not truly atoning.
The Paradox of Infinite Repetition
The very nature of perfection is that it is the end-point of a process, and it requires no further iterations. If Christ is continually being offered as a sacrifice for sin, it introduces the paradox of an infinite regression of sacrifices—one that would never actually resolve the problem of sin, as each new sacrifice would theoretically need to be perfected again and again.
Romans 6:10 states that “For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.” This verse reinforces the idea that Christ’s death was a once-for-all event and that He now lives in an eternal state beyond the need for further sacrifice.
Christ’s atoning death is not just a greater sacrifice than those in the Old Testament; it is the final sacrifice
In Hebrews 10:12, it says: “But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God.” This “sitting down” represents the completion of the work—Jesus doesn’t need to offer Himself repeatedly. The completion of the sacrifice means it is final, and there is no need for any further sacrifices.
Theologically, the perfect sacrifice has been made, and nothing can add to its perfection. To repeat it would imply that Christ’s sacrifice is imperfect or insufficient—both of which contradict the biblical understanding of Christ’s perfect and complete atonement.
Reenacting it under the false belief that it provides grace and spiritual nourishment is deeply troubling, as it creates a dependency on the church for something they cannot actually provide.
CCC 1325: "Christ instituted the Eucharist to perpetuate the sacrifice of the Cross throughout the ages until his return, 'for he is our peace' (Eph 2:14), 'the Church's sacrament of unity.'"
Which means: that Christ established the Eucharist to continue the remembrance of His sacrifice on the Cross throughout time, until His return. The Eucharist is seen as a means of maintaining peace and unity within the Church, as it brings believers together in communion with Christ. In essence, the Eucharist perpetuates the effects of Christ's sacrifice and fosters unity among Christians.
Why This Is Blasphemous: One of the deepest problems with the idea of an ongoing Eucharistic sacrifice is that it misunderstands the nature of Christ’s resurrection and eternal state. Christ is now in a glorified state, which transcends the limitations of time and space.
When we speak of Christ’s atonement, we’re dealing with a transcendent, eternal reality that, once accomplished, does not change. The atoning sacrifice of Christ isn’t a temporal event that unfolds in time, but rather, in God’s eternal now, it is a definitive act that exists outside of time. To suggest that the sacrifice can be repeated implies a shift in what Christ’s atonement is in its essence.
In theological terms, Christ’s sacrifice isn’t just an event; it’s a cosmic reality that transcends time. The idea that Christ’s atoning act could be repeated implies a misunderstanding of how eternity relates to time. From an eternal perspective, time-bound events (like sacrifices) lose their original meaning once the event is completed in the eternal now.
Hebrews 9:12 asserts, “He entered once into the holy place, having obtained eternal redemption for us.” The atonement of Christ isn’t confined to a time-bound event that needs to happen over and over. It exists eternally in God’s presence, and any attempt to “re-sacrifice” Christ is logically impossible because eternity is unchanging.
1 Peter 1:19-20 describes Christ as being “foreordained before the foundation of the world, but was manifest in these last times for you.” In other words, Christ’s atonement, as it relates to time, was a timeless decree that was made before time itself began. The actual execution of Christ’s sacrifice in history—His death on the cross—is an event that has cosmic implications in the eternal sense. Therefore, the suggestion that the sacrifice could be repeated undermines the eternal character of the act.
God, by His very nature, is immutable, meaning He does not change (Malachi 3:6). If Christ’s atoning sacrifice could be repeated, it would imply that God’s plan for salvation was either not sufficient from the start or is somehow incomplete, requiring continual adjustment.
But the very immutability of God means that His plan for salvation through Christ is perfectly accomplished from the beginning. There is no room for any change in the nature of Christ’s sacrifice once it has been made. To claim a need for re-sacrifice would mean God Himself changed His mind, which violates the very essence of God’s unchanging nature.
Christ’s resurrection is described in 1 Corinthians 15:20-23 as the firstfruits of a new order. This resurrection was not just a return to life but a transition to eternal life beyond the normal bounds of time.
Theologically, Jesus’ glorified body after His resurrection is beyond death and beyond time. Christ is no longer subject to death, and His work of salvation is timeless. He is now eternally present in heaven, and His sacrifice is eternally effective.
Since Christ’s sacrifice was once and for all, it’s important to understand that the power of that sacrifice exists in eternity, not in the bounds of time. The atonement is eternally present before the Father.
Revelation 5:6 presents Christ as the Lamb slain from the foundation of the world. His sacrifice is not confined to a moment in time but exists in the eternal present of God’s eternal nature.
The Eucharist as a “re-sacrifice” would therefore contradict the eternal and unrepeatable nature of Christ’s work. If Christ’s sacrifice exists in eternity, it cannot be repeated in time. A repetition would be incompatible with the fact that Christ is already in the eternal now, and His sacrifice is always already completed.
CCC 1377: "The mode of Christ’s real presence under the Eucharistic species is a mystery which surpasses our understanding. 'The mode of Christ’s presence under the Eucharistic species is unique. It is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.'"
Which means: that Christ's real presence in the Eucharist is a mystery that goes beyond human comprehension. It affirms that Christ is fully present—both in His divine and human nature—under the appearances of bread and wine. This presence is "substantial," meaning that Christ Himself is truly and entirely present, even though the bread and wine retain their physical properties. In other words, the way Christ is present in the Eucharist is unique and cannot be fully grasped by our understanding, but He is truly present in His entirety.
Why This Is Blasphemous: Christ’s resurrection marks the beginning of the new creation
(2 Corinthians 5:17). His victory over sin and death means that we are now in a new age—one where Christ has already conquered time, sin, and death. If we are to believe that Christ is re-sacrificed in the Eucharist, it implies that Christ is continually entering the old world of sin and death, which directly contradicts the reality of His resurrection. Christ has already conquered this, and the idea of His re-sacrifice puts Him back into a realm where sin, sacrifice, and death are still necessary, which undermines His victory over these things.
In Hebrews 7:24-27, Christ is described as the eternal High Priest, and His sacrifice is perfect and complete. He offered Himself once and for all, never needing to repeat it. To claim that Christ is present in the Eucharist violates the very nature of His role as the eternal High Priest, as outlined in Hebrews 10:12. Christ's sitting down at the right hand of God signifies that His work is finished. To re-enact or repeat His sacrifice through the Eucharist would imply that Christ’s work is incomplete, which contradicts the clear Biblical teaching that Christ’s sacrifice was final and all-sufficient.
Therefore, while the Eucharist may be considered a sacrament that helps believers spiritually unite with Christ, the idea that Christ is present in the Eucharist directly conflicts with the truth of His resurrection and the finality of His sacrifice. The reality of the new creation, which was initiated at Christ's resurrection, means that His sacrifice no longer needs to be repeated or re-entered into the realm of sin and death.
CCC 1376: "The Eucharistic celebration, the Mass, is the principal action of the Church. The Eucharist is 'the source and summit of the Christian life.'"
Which means: that the Eucharist, celebrated during the Mass, is the most important action of the Catholic Church. It is considered the "source and summit" of the Christian life because it is the central sacrament through which believers receive spiritual nourishment and grace, as it represents the body and blood of Christ, strengthening the Church's unity and faith.
Why This Is Blasphemous: One of the key points is that God’s justice is perfect and complete in the work of Christ. God, being just, required a perfect sacrifice to deal with sin, and Christ’s death satisfied that justice perfectly.
If the Eucharist were a “re-sacrifice,” it would imply that God’s justice has not been fully satisfied by Christ’s original sacrifice—a theological contradiction.
1 John 2:2 says that Jesus is the “propitiation” for our sins, meaning that He has already satisfied God’s righteous anger against sin. If we imply that the Eucharist is a new offering, then it suggests that Christ’s propitiation is incomplete, which is theologically impossible. God cannot be unjust by demanding payment for sin twice.
The theological doctrine of propitiation is that Christ fully appeased God’s wrath. If the Eucharist is viewed as a new propitiation or ongoing payment for sin, it would imply that Christ’s first act of propitiation was insufficient. This would create an impossible scenario where God’s justice requires an infinite, repeated offering, which is logically untenable.
Why would God grant spiritual nourishment and grace to those who reject His Word and the perfect, final sacrifice of Christ for the atonement of their sins? In fact, the opposite is true: by doing so, they are disputing God's Word and His redemptive plan.
CCC 1378: "Since Christ is present in the sacrament of the altar, we must be united with him in the celebration of the Eucharist. In order to prepare to receive Christ, we must observe a period of self-examination, fasting, and prayer."
Which means: that since Christ is truly present in the Eucharist, believers must prepare themselves to receive Him with reverence. This preparation involves self-reflection, fasting, and prayer to ensure they approach the sacrament with the proper spiritual mindset.
Why This Is Blasphemous: Christ is not bound by time and space; He exists outside of our reality at the right hand of the Father and does not submit to the limitations of sinful mortals.
Christ is the center of all history, His life, death, and resurrection changed the course of human existence. He is not bound by time or space, as He exists outside the limitations of our reality. When Christ ascended to the Father, He completed His redemptive work, securing salvation for humanity once and for all. His sacrifice was perfect, paying the full price for our sins and satisfying God's righteous wrath.
Theologically, Christ's atoning work is the culmination of all the Old Testament sacrifices and is the definitive event that shapes both the history of salvation and the eternal destiny of mankind.
The atoning death of Christ is not just a historical event confined to a specific moment in time but is a cosmic act that impacts all of creation, past, present, and future. The idea that Christ’s sacrifice can be repeated would reduce the cosmic scope of His death, limiting it to finite, temporal cycles
Christ’s death and resurrection are also the beginning of the restoration of all things. Colossians 1:20 speaks of Christ reconciling all things to Himself through His blood. The repetition of the Eucharist would thus be a diminishment of this cosmic reality—if the sacrifice is being repeated as a continuous offering, it suggests that creation itself is still in need of restoration, undermining the finality of Christ’s victory.
CCC 1413: "The Eucharist is the "source and summit of the Christian life," according to the Church's tradition. Christ himself is present in the Eucharist."
Why This Is Blasphemous: The entire sacrificial system of the Old Testament was designed to point forward to Christ (Hebrews 10:1-4), and His sacrifice is the fulfillment of all those types and shadows. To claim that Christ’s atonement requires repetition is to suggest that the Old Testament sacrifices were incomplete and that Christ is not the true fulfillment of what they represented.
Christ’s resurrection isn’t merely a victory over death; it’s the birth of a new order. It's as though the curtain between the old world—where sin and death ruled—and the new world of eternal life has been torn open. To suggest that Christ’s sacrifice is re-enacted through the Eucharist is akin to reopening a wound that was fully healed. It undermines the new creation He inaugurated. His resurrection broke the cycle of sin and death, forever.
Christ, as the eternal High Priest, offered His life once and for all, completing the work of redemption. His seated position at the Father’s right hand is the ultimate “it is finished.” The idea that His sacrifice must be repeated ignores the permanence of His work.
When the Eucharist is treated as a re-sacrifice, it contradicts this finished work. It forces Christ back into time, back into a reality where sin and sacrifice are still needed. But in the resurrection, sin no longer has the last word, and Christ stands victorious, unbound by time or death. To make His sacrifice ongoing is to diminish the eternal nature of what He accomplished—His sacrifice, like His resurrection, was a once-and-for-all event.
It is not only theologically false but also philosophically and logically impossible for Christ’s sacrifice to be repeated. The very concept of repetition contradicts the foundational idea of Christ's sacrifice, which was a perfect, once-and-for-all act. For the Eucharist to be anything other than a memorial and proclamation of Christ’s completed work is to misunderstand the nature of what He has already accomplished. Christ’s sacrifice is the ultimate act of redemption, and like His resurrection, it is final and complete. To claim that this sacrifice must be repeated not only undermines the sufficiency of Christ’s atonement but also challenges the essence of God’s justice and eternity. If Christ’s sacrifice were not sufficient to fully cover sin, it would imply that God’s justice is not perfect, and His plan of salvation is incomplete. The very idea that Christ’s sacrifice can be undone or made inadequate goes against the timeless nature of His work and disregards the eternal perfection of God’s plan for redemption. Thus, the belief in a continual re-sacrifice contradicts the eternal, finished work of Christ and the profound nature of God’s salvation.
Christ’s atoning sacrifice brings to an end the need for any further sacrifices because He is the ultimate sacrifice (John 1:29). The concept of a repeated sacrifice through the Eucharist distorts the nature of His death by suggesting that the ultimate sacrifice is incomplete, which undermines His position as the true fulfillment of the sacrificial system.
The repetitive nature of the Mass, coupled with the claim that grace is dispensed through it, not only undermines the gospel’s declaration of Christ’s singular sacrifice but also diminishes the profound reality of Christ’s eternal priesthood and the completeness of His once-for-all atonement. The true grace and spiritual nourishment that believers are promised, according to Scripture, are found solely through faith in the finished work of Christ—not through the re-enactment of His death in ritual, which, at its core, is a blatant denial of the sufficiency of His sacrifice and, in fact, is nothing less than sacrilege.
Christ said, "Do this in remembrance of Me," but this was never meant to involve some magical incantation over a piece of bread. How can Catholics not recognize the profound disrespect in believing that the eternal, almighty Creator of the universe, who promised mankind that His Son would offer the perfect, all-sufficient sacrifice to redeem us, could somehow be summoned by mere sinners into a piece of bread that decays if left uneaten and is discarded? The almighty God, who exists beyond space and time, would supposedly submit to the command of a sinful priest, all because a corrupt religious institution refuses to relinquish its false authority.
Either Catholics have been so deeply indoctrinated from childhood that they’ve lost touch with reality and prefer to submit to human authority, or Satan is blinding them from seeing the truth of the Gospel. When Judgment Day comes, their excuse for not picking up a Bible to read God’s Word and question the false teachings of these priests, will be, that they were deceived by wolves in sheep’s clothing. But that excuse will not be enough.
Why is Scripture alone the ultimate authority? Because it allows for the bias, false teachings, and corruption to be exposed by the unchanging, infallible Word of God.
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