How is the Eucharist a sacrifice?

----

Introduction

I. Official Catholic Teaching

II. Protestant Objections to the Eucharist as Sacrifice

III. The Old Testament and Sacrifice

IV. The Institution of the Eucharistic Sacrifice

V. The Book of Hebrews and the Eucharist

Conclusion

Introduction In its liturgy, and in its official teaching, the Catholic Church affirms the teaching that the Mass that we celebrate is a true Sacrifice. Not only does the Catholic Church teach that bread and wine is truly transformed into the Body and Blood of Christ so that it is no longer bread and wine, but it teaches that what we celebrate at Mass is a true sacrifice. The Church teaches that Jesus' once for all sacrifice is truly made present to us at the time of the consecration, when the bread and wine is so transformed. Now many Protestants object to both of these teachings. However, there are some Protestants, such as Lutherans and Anglicans who will admit that when Jesus said 'This is My Body', Jesus actually meant 'This is my Body'. They do not relegate Jesus' Words to mere symbolism. However, there is a unanimity among Protestants who say that, whether or not Jesus is truly present in the Eucharist, the Eucharist is not a true sacrifice (There are some Anglicans who term themselves Anglo-Catholic, and thus do not term themelves Protestant, who would accept the teaching I present, although there would be differences on the efficacy of their Eucharist). The purpose of this paper is to examine the issue whether the Eucharist truly makes Christ's once and for all sacrifice truly present now, or is it a denial of the sufficiency of Christ's work on the cross. I will first present the teaching from official Catholic sources, then examine the critiques of that teaching, and then go into some of the Biblical data that examines that issue.

Official Catholic Teaching Rather than me pronouncing what I think the teaching of the Catholic Church is on the matter of the sacrifice of the Eucharist, it is best to start off by giving the official teaching of the Catholic Church on the matter. The Catechism of the Catholic Church gives the official teaching on the matter: 1357. "We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the Words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present. 1358. "We must therefore consider the Eucharist as:

- thanksgiving and praise to the Father;

- the sacrificial memorial of Christ and his Body;

- the presence of Christ by the power of his Word and of his Spirit." 1362. "The Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the Words of institution a prayer called the anamnesis or memorial. " 1363. "In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them. " 1364. "In the New Testament, the memorial takes on new meaning. When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. 'As often as the sacrifice of the Cross by which 'Christ our Pasch has been sacrificed' is celebrated on the altar, the work of our redemption is carried out.'LG 3; cf." 1365. "Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very Words of institution: 'This is my body which is given for you' and 'This cup which is poured out for you is the New Covenant in my blood.' In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he 'poured out for many for the forgiveness of sins.' 1366. "The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: (Christ), our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper 'on the night when he was betrayed,' (he wanted) to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.[Council of Trent (1562): DS 1740; cf. 1 Cor 11:23; Heb 7:24, 27.]" 1367. "The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: 'The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.' '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.'[Council of Trent (1562): DS 1743; cf. Heb 9:14, 27.]" [1] The Catechism refers us to and reaffirms the teaching of the Council of Trent on this issue. The Council of Trent says the following on the matter: CHAPTER I

THE INSTITUTION OF THE MOST HOLY SACRIFICE OF THE MASSSince under the former Testament, according to the testimony of the Apostle Paul, there was no perfection because of the weakness of the Levitical priesthood, there was need, God the Father of mercies so ordaining, that another priest should rise according to the order of Melchisedech,[1] our Lord Jesus Christ, who might perfect and lead to perfection as many as were to be sanctified. He, therefore, our God and Lord, though He was by His death about to offer Himself once upon the altar of the cross to God the Father that He might there accomplish an eternal redemption, nevertheless, that His priesthood might not come to an end with His death,[2] at the last supper, on the night He was betrayed, that He might leave to His beloved spouse the Church a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice once to be accomplished on the cross might be represented, the memory thereof remain even to the end of the world, and its salutary effects applied to the remission of those sins which we daily commit, declaring Himself constituted a priest forever according to the order of Melchisedech,[3] offered up to God the Father His own body and blood under the form of bread and wine, and under the forms of those same things gave to the Apostles, whom He then made priests of the New Testament, that they might partake, commanding them and their successors in the priesthood by these Words to do likewise: Do this in commemoration of me,[4] as the Catholic Church has always understood and taught. For having celebrated the ancient Passover which the multitude of the children of Israel sacrificed in memory of their departure from Egypt,[5] He instituted a new Passover, namely, Himself, to be immolated under visible signs by the Church through the priests in memory of His own passage from this world to the Father, when by the shedding of His blood He redeemed and delivered us from the power of darkness and translated us into his kingdom.[6] And this is indeed that clean oblation which cannot be defiled by any unworthiness or malice on the part of those who offer it; which the Lord foretold by Malachias was to be great among the Gentiles,[7] and which the Apostle Paul has clearly indicated when he says, that they who are defiled by partaking of the table of devils cannot be partakers of the table of the Lord,[8] understanding by table in each case the altar. It is, finally, that [sacrifice] which was prefigured by various types of sacrifices during the period of nature and of the law,[9] which, namely, comprises all the good things signified by them, as being the consummation and perfection of them all. CHAPTER II

THE SACRIFICE OF THE MASS IS PROPITIATORY BOTH FOR THE LIVING AND THE DEAD And inasmuch as in this divine sacrifice which is celebrated in the mass is contained and immolated in an unbloody manner the same Christ who once offered Himself in a bloody manner on the altar of the cross, the holy council teaches that this is truly propitiatory and has this effect, that if we, contrite and penitent, with sincere heart and upright faith, with fear and reverence, draw nigh to God, we obtain mercy and find grace in seasonable aid.[10] For, appeased by this sacrifice, the Lord grants the grace and gift of penitence and pardons even the gravest crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests who then offered Himself on the cross, the manner alone of offering being different. The fruits of that bloody sacrifice, it is well understood, are received most abundantly through this unbloody one, so far is the latter from derogating in any way from the former. Wherefore, according to the tradition of the Apostles,[11] it is rightly offered not only for the sins, punishments, satisfactions and other necessities of the faithful who are living, but also for those departed in Christ but not yet fully purified. [2] In the Liturgy Itself We see sacrificial prayers in the Mass itself. There are four Liturgical prayers that come from varying traditions. Three of the four prayers in the Liturgy speak explicitly of sacrifice. As we will see later on, the prayers of Christ himself in the institution of the Eucharist also speak of sacrifice and thus the second Eucharistic prayers are also sacrificial, although not as explicit as the other four prayers. In the Liturgical prayers that follow, I will focus on the prayers that explicitly refer to the fact that what is offered is a true sacrifice. Prayer # 1: We come to you, Father, with praise and thanksgiving, through Jesus Christ your Son. Through him we ask you to accept and bless + these gifts we offer you in sacrifice. We offer them for your holy catholic Church, watch over it, Lord, and guide it; grant it peace and unity throughout the world. We offer them for N. our Pope, for N. our bishop, and for all who hold and teach the catholic faith that comes from the apostles. (For the Living) Remember, Lord, your people, especially those for whom we now pray, N. and N. Remember all of us gathered here before you. You know how firmly we believe in you and dedicate ourselves to you. We offer you this sacrifice of praise for ourselves and those who are dear to us. We pray to you, our living and true God, for our well-being and redemption.... Prayers at Consecration (Oblation of the Victim of God) Father accept this offering from your whole family.Grant us your peace in this life, save us from final damnation, and count us among those you have chosen.(Through Christ our Lord. Amen.) Bless and approve our offering; make it acceptable to you, an offering in spirit and in truth. Let it become for us the body and blood of Jesus Christ, your only Son, our Lord. (Through Christ our Lord. Amen.) Prayers after Consecration (To Offer the Victim) Father, we celebrate the memory of Christ, your Son. We, your people and your ministers, recall his passion, his resurrection from the dead, and his ascension into glory; and from the many gifts you have given us we offer you, God of glory and majesty, this holy and perfect sacrifice: the bread of life and the cup of eternal salvation. (To Ask God to Accept Our Offering) Look with favor on these offerings and accept them as once you accepted the gifts of your servant Abel, the sacrifice of Abraham, our father in faith, and the bread and wine offered by your priest Melchisedech. (For Blessings) 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.) Eucharistic Prayer #3: We offer you in thanksgiving THIS HOLY AND LIVING SACRIFICE. Look with favor on your Church's offering, and see the Victim, whose death has reconciled us to your self..... Lord, may this sacrifice,which has made our peace with you, advance the peace and salvation of all the world. Eucharistic Prayer #4: Father , we now celebrate this memorial of our redemption. We recall Christ's death, his descent among the dead, his resurrection, and his ascension to your right hand; and looking forward to his coming in glory, We offer you his body and blood, THE ACCEPTABLE SACRIFICE which brings salvation to the whole world. Lord, look upon this sacrifice which you have given to your Church; and by your Holy Spirit, gather all who share this one bread and one cup into the one body of Christ, a living sacrifice of praise. Lord, remember those for whom we offer this sacrifice... Thus, the Catholic Church does not shy away from what the Church has always taught, that during the Mass, we truly celebrate, and make present to us, the once and for all sacrifice of Jesus on the cross in the offering of the Eucharist, which is truly his body and blood. Thus, the sacrifice of the Eucharist is the one and the same sacrifice of the cross, being re-presented. However, it is not Jesus being resacrificed. It appeases God, as the Council of Trent says, and offers remission for our sins. This is God giving us through the sacrifice of the Eucharist grace for our souls, to transform us into his image.

Protestant Objections to the Eucharist as SacrificeBefore I examine the Biblical basis for the Catholic teaching I will give some Protestant objections to the Mass the floor. First, the objection that we really see is based on what Christ's sacrifice on the cross accomplishes and their view of justification. Although there are many variants of the view of Salvation by Faith alone (Sola Fide) (for example, some Protestants who hold to Sola Fide believe in baptismal regeneration, and others don't), all deny that the Mass is a true sacrifice. This includes those who believe in some sense the reality of the real presence (even if in fact they do not experience it). Martin Luther truly believed in the real presence of Christ in the Eucharist. However, he had an objection to the Eucharist as a sacrifice. He realized that uninterrupted the Church had taught that the Eucharist is a sacrifice. Martin Luther wrote: What do I care about the multitude and renown of those who have gone astray? Truth is stronger than them all! [the papists appeal] to the sayings of the holy Fathers, so many authorities and so widespread a custom, constantly observed throughout the world. What shall we say to these authorities? I say first of all that, even if we had nothing else to answer, it is safer to reject them all rather than to admit that the Mass is a work and a sacrifice; lest corrupting both faith and Mass together, we deny the Word of Christ.[3] Therefore, Luther states that all the Fathers were mistaken and if one just reaffirms this age-long belief, he actually denies the Word of Christ. This attack is a frontal assault on the Christians of the first 15 centuries who unanimously agree that the Eucharist is a sacrifice. Although Anglicans explicitly deny transubstantiation (and in article 28 of their faith it is termed repugnant), they also hold in some sense to belief in the real presence of Christ in the Eucharist. Just as Luther did, they have a serious problem with the Catholic belief in the Eucharist as a sacrifice. The following article gives the Anglican view of the matter: XXXI. Of the one Oblation of Christ finished upon the Cross. The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. [4] I must qualify the above quotation some because within Anglicanism there is a vast range of belief. The Thirty Nine Articles of Anglican Faith do not necessarily apply to all Anglicans, as it is more of a National Article of Faith for England rather than that which is held throughout the world. Even within England the view of the Eucharist is not monolitic. The range of belief in Anglicanism on the real presence will go anywhere from the Eucharist as a symbol to a spiritual presence to a real presence of Christ, although for those who accept the real presence the way in which they believe it becomes so is not clear. On the Sacrifice of the Mass Anglicans will generally agree with the statement above, but there is a significant Anglo-Catholic faction that does not term itself Protestant but many within that faction actually would agree with much of what I present here on the Eucharistic sacrifice. However, since they do not term themselves Protestant I would still be accurate in saying that all those who would term themselves as Protestant would reject the Catholic teaching on the Eucharist as sacrifice. The other so-called "Reformers", such as Calvin, Melanthion, Zwingli, etc. also attacked the view of the Eucharist as being a sacrifice. The main problem with seeing the Eucharist as a sacrifice is that they see the Catholic view of the Eucharist as being tied in with a supposedly insufficient view of justification. Here I will look at some modern critiques of the sacrifice of the Mass from the perspective of modern Evangelical critics of Catholicism. In many cases, the book of Hebrews is often utilized to attack the Catholic concept of the sacrifice of the Eucharist. For example, both James White & Ron Rhodes, refer to the book of Hebrews and compare the Catholic view of the Mass with the Old Testament sacrifices as being insufficient. From the so-called "Reformed" Baptist perspective, James White attacks the Catholic view of the Eucharist in the following way: First, he quotes Hebrews 10:10-14: 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 then to wait until his enemies should be made a stool for his feet. 14 For by a single offering he has perfected for all time those who are sanctified. Then, after a few comments, he writes: The relevance of this passage to the Roman Catholic doctrine of the Mass as a 'propitiatory sacrifice" is clear. Rome insists that the Mass is the very same sacrifice as that of Calvary, differing only in manner (bloody versus unbloody). Yet it is admitted that the effect of the Mass is limited, and that a person can draw near to the Mass over and over again and still die "impure." According to their doctrine, it is quite possible for a person to attend Mass every day of his life, commit a mortal sin the hour before his death, and be lost for eternity , despite having approached the Mass as a sacrifice thousands of times. The Roman Catholic response would be that such a person is unlikely to commit such a serious sin because so much grace had already been given him through attendance at so many Masses. The fact remains that God's grace is said to be channeled through the Sacraments, especially through the Mass. Yet that grace cannot accomplish its goal outside of the cooperation of the person drawing near to worship, and so the possibility of being lost for eternity remains. The repetitive nature of the Mass stands in stark contrast to the completeness of the Cross. As the writer to the Hebrews said, if such a sacrifice as what is presented in the Mass were sufficient wouldn't the persons drawing near be cleanses and have no more need of the offering? But the fact that they must come back over and over again shows that the sacrifice of the Mass has more in common with the old sacrifices of the Old Covenant than it does with the sacrifice of Jesus Christ on Calvary. [5] Mr. White comes from a perspective which says human cooperation is not necessary to maintain one's salvation and sanctifying cooperation is only a fruit of one's justification, not a cause of it. From a slightly different perspective Ron Rhodes makes a similar charge against the Mass. He does believe that one must cooperate by believing in Jesus and that is efficacious for one's salvation, but in one's justification that is all one has to do. Any works of grace that are added to one's life can not be any grounds of one's justification. Rhodes sees that the Mass detracts from one's salvation. He likewise sees that the sacrifice of the Mass is insufficient to cleanse, similar to the Old Covenant's insufficiency to cleanse. He also denies that the Mass can bring about any forgiveness of sin: Because the Mass is said to bring about the forgiveness of sins, it is a necessity in the Catholic system of salvation. This very much detracts from the final salvation that Christ accomplished at the cross (see John 19:30). For Protestants the idea that the Mass is in any sense a repetition of the death of Christ seems reminiscent of the repeated sacrifices of the old covenant, which were a "reminder of sins year by year" (Hebrews 10:3). As opposed to believers having the full assurance of complete forgiveness of sins through the once-for-all sacrifice of Christ (Hebrews 10:12), the Mass gives a constant reminder of sins and remaining guilt to be atoned for week after week. Rhodes goes on and tells Protestants to ask Catholics: · Did you know that Scripture says one of the great things about the once-for-all sacrifice of Christ is that people have full assurance of the complete forgiveness of sins (Hebrews 10:12)? · Doesn't the Roman Catholic Mass resemble the Old Testament system in that it constantly serves to remind us of our sin instead of the fact that our sin has once for all been taken care of by Christ? [6] Finally, another example is that which is written by Norm Geisler and Raleigh MacKenzie. Though Geisler has significant differences with Mr. White on the issues of salvation and election, he agrees with him on the attack on the Catholic Mass as a detraction from the finished work of Christ. Geisler writes: The whole concept of re-enacting and re-presenting Christ's sacrifice on the cross is contrary to the clear teaching of Hebrews that this sacrifice occurred once for all time (Heb. 10:12-14).l Thus, when the Council of Trent speaks of Christ being "immolated" again and again in the mass, it violates the clear teaching of Scripture. [7] How does the Catholic respond to these charges? One thing that we notice is that these Protestant objections will often refer to the Book of Hebrews to refute the Mass. In the last section of this article I will examine the Book of Hebrews, and we will see that some sections of Hebrews can only be understood in light of the Eucharist, and how the Eucharist does make the once and for allness of that sacrifice of Christ present to us now. However, in this specific section I will not go into the Book of Hebrews to prove that the Mass is indeed consistent with that book, but that the main assumption behind Luther, Calvin, White, Geisler, & Rhodes' objections is wrong: Supposedly the once and for allness of the Sacrifice of Christ on the cross does away with any ongoing need for an application of that sacrifice in reference to one's justification. They all assume that the reason that one does not need this ongoing sanctification to maintain one's justification is that they are credited, or imputed with Christ's righteousness to their account. Thus, in one's justification, one is covered with Christ's imputed righteousness, which is a perfect righteousness, and one can never lose that righteousness (although Luther did say that one can unbelieve his way out of that righteousness). Thus, it is not necessary for a continuing infusion of righteousness as the Catholic Church teaches. They have what I term a legal fiction. In justification, one is not actually righteous himself, but is considered righteous because Christ's righteousness is applied to his account. RC Sproul, author of the book, Faith Alone says something that all the authors above who have attacked the Mass and I have quoted would agree with in reference to one's justification: By imparting or imputing Christ's righteousness to us sinners, God reckons us as just. It is "as if" we were inherently just. But we are not inherently just.... We are just by imputation even while sin still remains in us, though it does not reign in us... (He quotes Calvin) "To justify is nothing else that to acquit from the charge of guilt, "as if" innocence were proved"...When God justifies us...he does not acquit on us on a proof of our own innocence, but by an imputation of righteousness, so that though not righteous in ourselves", we are deemed righteous in Christ.[8] James Buchanan, a 19th century author of the 'Reformed' view writes that what we do can what we do and our own righteousness can never be any of the grounds of one's justification: Since justification is the opposite of condemnation , it can only be, like the latter, a forensic and judicial term; and the one can not be signified to sanctify or to make one righteousness inherently...A proof of the forensic or judicial sense of the term 'Justification' is supplied by those equivalent expressions, which are sometimes substituted for it, and which serve to explain it. If these expressions cannot imply infusion of righteousness, but denote merely either the forgiveness of sin, or the acceptance of the sinner, they show that Justification denotes a change in his judicial relation to God, and not a change in his moral or spiritual character. It is expressly described as the 'imputation of righteousness' 'Abraham believed God and it was counted unto him for righteousness. [9] Thus, the underlying reason that Protestants attack the Mass is because belief in the Mass, and how it applies to us the fruits of Christ's sacrifice to us on an ongoing basis has salvific implications, undercuts the theory that once one is justified, all things that happen afterward is irrelevant to one's justification. In fact, as noted by Buchanan, justification is not even a change in moral character. Grace being infused may be nice and even a necessary byproduct of ones justification, but it is not any of the grounds of one's justification. This assumption is brought forward to rationalize the attacks that are done on the Mass. Since the once and for all sacrifice of Christ is applied only one time, at the point of one's justification with a crediting to one's account of Christ's perfect righteousness, all other attempts at tying in one's holiness to one's salvation are seen as attacks on Christ's finished work on the cross. However, when we study this assumption, this assumption is totally lacking Biblical merit. Now I have a detailed study of Paul, and address this assumption of an imputation of Christ's righteousness being the one and only basis for one's justification. The detailed study of Paul can be found here: http://matt1618.freeyellow.com/paul.html That shows through a study of Paul's letters that works and obedience are not only a necessary byproduct of one's justification, but a cause of justification. This study also shows that the assumption is thus wrong. We do need an ongoing infusion of grace to keep in God's grace. That is why the application of the fruits of the Mass are indeed important to Christians and those without that grace are depriving themselves of salvific graces. What is justification, according to Paul? Well, Paul's declaration of what justification consists of is contrary to Buchanan and all the Protestant's declarations that I have quoted (which is behind their attack on the mass). Let us look at what Paul writes in his description of what justification consists of in Rom. 5:17-21: Romans 5:16-21 16 And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17 If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18 Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men. 19 For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous. 20 Law came in, to increase the trespass; but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord. The people who I have quoted (Buchanan, White, Sproul, etc.) are those that say that human nature is totally depraved. Catholics say that the human nature is wounded, in need of grace in order to do anything good. One is born a sinner (although it is original sin), the child is ontologically bent towards sin, as Rom. 5:12-19 shows, (see also Psalm 51:5). It is not about a mere declaration. Rom. 5:19 proves it. We see here in Rom. 5:16 what justification consists of: In justification, the believer is transformed. How is he transformed? Declaratively (the Sola Fide view), or actually (the Catholic view). Again, it says "For as by one man's disobedience MANY WERE MADE SINNERS, so by one man's obedience MANY WILL BE MADE RIGHTEOUS". Paul notes that Human beings are ontologically not only declared sinners, they are sinners. Just as ontologically Adam's sin causes all to be made ontologically sinners, those who are in Christ, are ontologically made righteousness. As v. 16 says, this is a description of justification. Thus, the quote by Buchanan that says that justification is not an infusion of moral attributes is contradicted by Paul's Words. Being made righteous is exactly an infusion of a moral quality. Thus, to maintain that moral quality, infusions of grace are necessary. Later on we will see how the Eucharist does biblically infuse that grace as the Church does teach. In any case, Paul's description of what justification is in Rom. 5, destroys the concept of justification as merely a declaration. Buchanan in his work recognizes that imputation mentioned here in Romans 5 goes against his view. He realizes that in imputation, there is a change of moral character as the invariable consequence of imputation, "as the imputation of Adam's guilt to his posterity, was connected with their loss of original righteousness, and the corruption of their whole nature;' The imputation of Christ's righteousness to His people is connected, in like manner, with their renewal and sanctification;" . He acknowledges that this fits the Catholic position. However, he attempts to get out of it by saying that sins were imputed to Christ., and as there was no change in Christ's moral character, imputation is thus not necessarily transformative. However, Buchanan fails to give a Scripture which says that Christ was ever imputed with sin. Jesus of course became a propitiatory offering for sin (1 John 2:2, Eph. 5:2) but he was not imputed with sin. With that mistaken premise, Buchanan then writes that "while the righteousness of Christ, considered as the merit of His mediatorial work may become ours by being imputed to us, it is not communicated as an inherent habit or quality might be; and that our Justification, in so far as it depends on that righteousness, neither consists in the infusion of moral qualities, nor rests on these qualities, when they have been infused as its proper ground." [10] . Since Buchanan's whole argument rests on the supposition that Christ is imputed with sin, and that idea is not only not found in Romans 5, but is found nowhere in any biblical text, the opposition to transformative justification falls in light of Romans 5:16-21. Paul's Words here eviscerates that argument. In Rom. 5:19, Paul explicitly writes that those in Christ are made righteous. Paul does not write that he is only declared righteous, and does not even mention the Word imputation of Christ's righteousness when he speaks of justification. If one is made righteous, it is obvious that there is an infusion of moral quality, and does in fact rest on these qualities, as seen through God's eyes of grace, contrary to Buchanan's Word. Paul drives this point even further, when in v. 21 he writes that this righteousness that comes to the justified, makes one's grace rule in righteousness. The grace that causes one to be made righteousness, will make the person rule in righteousness.This is transformative justification. Thus, though Romans 5 has no direct allusion to the Eucharist, the idea that we need an infusion of grace to keep us righteous, is maintained. That is what the Eucharist does. Paul shows here in Romans that Trent is correct, which says in Session 6, Chapter 7: the efficient cause is the merciful God who washes and sanctifies[31] gratuitously, signing and anointing with the holy Spirit of promise, who is the pledge of our inheritance,[32] the meritorious cause is His most beloved only begotten, our Lord Jesus Christ, who, when we were enemies,[33] for the exceeding charity wherewith he loved us,[34] merited for us justification by His most holy passion on the wood of the cross and made satisfaction for us to God the Father, the instrumental cause is the sacrament of baptism, which is the sacrament of faith,[35] without which no man was ever justified finally, the single formal cause is the justice of God, not that by which He Himself is just, but that by which He makes us just, that, namely, with which we being endowed by Him, are renewed in the spirit of our mind,[36] and not only are we reputed but we are truly called and are just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to everyone as He wills,[37]and according to each one's disposition and cooperation. For though no one can be just except he to whom the merits of the passion of our Lord Jesus Christ are communicated, yet this takes place in that justification of the sinner, when by the merit of the most holy passion, the charity of God is poured forth by the Holy Ghost in the hearts[38] of those who are justified and inheres in them; whence man through Jesus Christ, in whom he is ingrafted, receives in that justification, together with the remission of sins, all these infused at the same time, namely, faith, hope and charity. [11] This is obviously a process, not merely a one-time past event. It is also significant that right after Paul's mention of the transformative justification, he speaks of baptism as the means to enter this state of transformation, in Romans 6:1-4. This grace, is thus, not merely divine favor, but divine life. This is not a mere byproduct of justification and grace. Grace is linked with one being made righteous, and is an active force. There is absolutely no hint of imputation at all in this section of Romans 5, but an infusion of an active grace. Paul's analysis of righteousness fits Trent's view, and does away with the idea of a forensic, imputation of righteousness legally accounted to one's account. For a discussion of failed attempts by Protestants to say that elsewhere Paul does speak of justification as imputation alone, see the following page that has articles that address these claims: http://matt1618.freeyellow.com/salvation.html Now, before we get to the Biblical basis for our understanding of the Eucharist as sacrifice, we must address their view that the book of Hebrews does away with an ongoing need for holiness in reference to the grounds of our salvation, when Paul speaks of the once and for all sacrifice of Christ. The Protestant apologists I have quoted always refer to Hebrews to do away with the theology behind the Mass. And they all hold that assumption that the imputation of Christ's righteousness to our account is the reason behind the absence of a need for holiness in reference to the grounds of our justification. They will say that our holiness is a necessary byproduct of our justification, but never any of the grounds for it. Now, they do not say that sanctification is not important, as that gets you more rewards in heaven and because you love God you will want to grow in holiness, but they say that one's moral transformation is not a cause of one's salvation. There is a major problem with this theory of salvation in the Book of Hebrews. Nowhere is there any mention at all that one gets Christ's righteousness imputed to one's account and that is how the once and for all sacrifice suffices. No doubt the Book of Hebrews is emphatic that Christ's sacrifice is once and for all, and Christ can not be killed again. However, the Church nowhere teaches that Christ is resacrificed. As shown earlier, when we saw the official Catholic teaching on the matter, the sacrifice of the Eucharist is not some other sacrifice, but this very once and for all sacrifice being made present to us now. Those who receive the Eucharist get the fruits and benefits of this once and for all sacrifice. Later on, in another section we will see how the verses in Hebrews that are used to attack the Mass actually point to the Eucharist when read in context. We will also see that the very Scriptures in Hebrews that are used to undermine the teaching of the Eucharistic sacrifice, indeed do not only not undermine the teaching of the Eucharistic sacrifice, but helps us to make sense of not only those Scriptures in Hebrews, but other sections of Hebrews that we will examine as well. However, here, the main point to be made is that there is no concept anywhere in the book of Hebrews that shows Paul thinking of any such thing as Christ's righteousness being imputed to our account, and that works are therefore irrelevant to our salvation (or that it is only a necessary fruit of that salvation). When I used to believe in Sola Fide, I would often quote the book of Hebrews in this very manner, especially, Heb. 7, 9, & 10, saying to myself that works are not necessary to maintain one's salvation, and that there is no further need for sacrifice now. However, upon further study of the issue, when one examines the Book of Hebrews as a whole, this standard Protestant assumption is easily shown to be false. Throughout the book, there is a stress on a continuing need for the Christian to persevere not merely to get more rewards in heaven, but to attain salvation. In fact, as Robert Sungenis has noted: More than half of the book of Hebrews warns us not to fall away from the grace we have received in the New Covenant, for if we do, God will quickly become our judge and condemn us... The Epistle to the Hebrews warns against falling away from the Faith so much that it comprises full 51% of the total volume of the book...Footnote 53 - 40% deals with the Person and work of Christ, 8% concerning the New Covenant, and 1% miscellaneous. [12] Let us look at just some of these passages to see if what he says is true: Hebrews 2:1-3:

1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2 For if the Word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard [him]; Hebrews 3:1, 5-6:

3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; 5 Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, 6 but Christ was faithful over God's house as a son. And we are his house if we hold fast our confidence and pride in our hope. Hebrews 3:12-14:

Take heed, BRETHREN, lest there be in any of you an evil heart of unbelief, in DEPARTING from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; Hebrews 3:16-19, 11:29:

16 Who were they that heard and yet were rebellious? Was it not all those who left Egypt under the leadership of Moses? 17 And with whom was he provoked forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18 And to whom did he swear that they should never enter his rest, but to those who were disobedient? 19 So we see that they were unable to enter because of unbelief..... Heb. 11:29 By faith the people crossed the Red Sea as if on dry land; but the Egyptians, when they attempted to do the same, were drowned. Hebrews 4:1-3:

1 Therefore, while the promise of entering his rest remains, let us fear lest any of you be judged to have failed to reach it. 2 For good news came to us just as to them; but the message which they heard did not benefit them, because it did not meet with faith in the hearers. 3 For we who have believed enter that rest, as he has said, "As I swore in my wrath, 'They shall never enter my rest,'" although his works were finished from the foundation of the world. Hebrews 4:11-14:

Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. For the Word of God [is] quick, and powerful, and sharper than any two-edged sWord, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do. 14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. Hebrews 5:9:

and being made perfect he became the source of eternal salvation to all who obey him. Hebrews 6:4-6:

4 For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and have tasted the goodness of the Word of God and the powers of the age to come, 6 if they then commit apostasy, since they crucify the Son of God on their own account and hold him up to contempt. Hebrews 6: 9-12:

9 Though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation. 10 For God is not so unjust as to overlook your work and the love which you showed for his sake in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. Hebrews 7:24-25:

24 but he holds his priesthood permanently, because he continues forever. 25 Consequently he is able for all time to save those who draw near to God through him, since he always lives to make intercession for them. Hebrews 10:22-29:

22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful; 24 and let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. 26 For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. 29 How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace? Hebrews 10:35-38:

35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that you may do the will of God and receive what is promised. 37 "For yet a little while, and the coming one shall come and shall not tarry; 38 but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." 39 But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls. Hebrews 11:4-8:

4 By faith Abel offered to God a more acceptable sacrifice than Cain, through which he received approval as righteous, God bearing witness by accepting his gifts; he died, but through his faith he is still speaking. 5 By faith Enoch was taken up so that he should not see death; and he was not found, because God had taken him. Now before he was taken he was attested as having pleased God. 6 And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him. 7 By faith Noah, being warned by God concerning events as yet unseen, took heed and constructed an ark for the saving of his household; by this he condemned the world and became an heir of the righteousness which comes by faith. 8 By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go. Hebrews 12:5-11:

5 And have you forgotten the exhortation which addresses you as sons? --"My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him. 6 For the Lord disciplines him whom he loves, and chastises every son whom he receives." 7 It is for discipline that you have to endure. God is treating you as sons; for what son is there whom his father does not discipline? 8 If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 9 Besides this, we have had earthly fathers to discipline us and we respected them. Shall we not much more be subject to the Father of spirits and live? 10 For they disciplined us for a short time at their pleasure, but he disciplines us for our good, that we may share his holiness. 11 For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it. Hebrews 12:12-17:

12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. 14 Strive for peace with all men, and for the holiness without which no one will see the Lord. 15 See to it that no one fail to obtain the grace of God; that no "root of bitterness" spring up and cause trouble, and by it the many become defiled;; 16 that no one be immoral or irreligious like Esau, who sold his birthright for a single meal.17 For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. Hebrews 12:25-26:

25 See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less shall we escape if we reject him who warns from heaven. 26 His voice then shook the earth; but now he has promised, "Yet once more I will shake not only the earth but also the heaven." Those verses are just a sampling of the Book of Hebrews that show salvation is a process, and works, the pursuit of holiness and endurance are necessary for salvation. There are too many passages that show that we need an infusion of holiness to attain salvation. We need to stay in God's grace. Thus, the premise that is used to attack the Mass is utterly absent from Paul's letter to the Hebrews. For analysis of each of these passages, go to the following url:http://matt1618.freeyellow.com/hebrews.html It is very curious that those who use Hebrews to attack the Mass, bring with them a false assumption in the first place (that justification is merely a forensic imputation of an Christ's righteousness) that is nowhere found in Hebrews (or actually anywhere in the Bible), and ignore passages in this very epistle that directly show that one must persevere in holiness to attain salvation, and an ongoing application of grace is indeed necessary to stay in his grace. When we look at the Hebrew passages that directly deals with how Christ is a superior High Priest, and how his sacrifice is superior to all the animal sacrifices in the Old Testament, and how it does or does not relate to the Eucharist, one must take into consideration the context which shows that salvation is not a one-time event, but a process. In our last section of this study, we will look directly at how certain parts of Hebrews can only be explained by the Eucharist, and how the Eucharist fits nicely into Paul's analysis, and how the Catholic understanding of Hebrews perfectly fits with the sections that deal with Christ's once and for all sacrifice. However, before we get to that, first we need to have some background on the purpose and means of sacrifice in the Bible.

The Old Testament and Sacrifice Why is sacrifice necessary to approach God? After the time of Adam's sin, we do get sacrifices offered to God by faithful men. Scott Hahn gives us four Biblical reasons that he gives for Israel giving animal sacrifices to God: 1) It was a recognition of God's sovereignty over creation: The earth is the Lord's (Ps. 24:1). Man gives back to God what is his.

2) Sacrifice is an act of thanks. Creation is given to man as a gift, but what return can man make to God (see Ps. 116:12).

3) Sacrifice served as a way of solemnly sealing an agreement or oath, a covenant before God (see Gen. 21:22-32).

4) Sacrifice could also be an act of renunciation and sorrow for sins. The person offering sacrifice recognized that his sins deserved death; he offered the animals' life in place of his own. [13] That is a good summary of the reasons that man offers sacrifice to God. At the root of the problem is the fact that sin separates man from God. There was no sacrifice necessary before the fall of Adam. After Adam sinned, however, a big gulf separated man from God. After Adam fell, he was driven out of the garden (Gen. 3:22-24). We can see that Adam passed on his sin to his children. After Adam, man was born with an inclination to sin, which was a byproduct of original sin (Psalm 51:5). We see this sin played out in the context of sacrifice. Genesis 4:3-8 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel brought of the firstlings of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his countenance fell. 6 The LORD said to Cain, "Why are you angry, and why has your countenance fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is couching at the door; its desire is for you, but you must master it." 8 Cain said to Abel his brother, "Let us go out to the field." And when they were in the field, Cain rose up against his brother Abel, and killed him. Before the sin of Adam there was no need to offer sacrifice. After Adam's fall, there was a need that both Cain and Abel knew that they had to offer sacrifice to God in order to be acceptable to him. Sin had created a breach between God and man. Abel had a faith which was acceptable to God and his offering was accepted by God. See also Hebrews 11:4. Cain offered sacrifice as well (though we are not given much detail), but apparently it was his attitude that was bad in addition to the fact of his envy which led to further sin, murder. The need for sacrifice is shown in the story of the next major figure in the Bible: Noah. Man's sin provokes God to anger. We see this in Genesis 6:5-6: Genesis 6:5-6 5 The LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6 And the LORD was sorry that he had made man on the earth, and it grieved him to his heart. Sin provoked his anger so much that he sent the flood upon the earth as punishment for sinning mankind. The one who was a faithful man Noah survived as he built the ark. What did he do after he survived through the ark that God had told him to build? Genesis further explains: Gen. 8:20-21 explains: Genesis 8:20-21 20Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. 21 And when the LORD smelled the pleasing odor, the LORD said in his heart, "I will never again curse the ground because of man, for the imagination of man's heart is evil from his youth; neither will I ever again destroy every living creature as I have done. The odor from the sacrifice please God. Notice that it wasn't merely Noah's obedience to the command to build an ark that please God. It was after Noah actually built an altar and made a burn offering of animals (even at a time when animals were rare due to the flood) that God was pleased. It was God smelling the burnt offering, and sincere sacrifice of Noah that pleased God and it was only after this sacrifice that God made the covenant with Noah and mankind that he would never against destroy every living creature on earth. We also see the same with Abraham offering sacrifice to God and the building of altars for that purpose (Gen. 12:7; 13:18; 15:9-11). This was indeed in two places where God had made a solemn promise to build a nation. Later on, we see that Abraham was even willing to sacrifice his own son Isaac to God, in the belief that if he was to be sacrificed, God would raise up him up, because he believed God would still fulfill his promise (Gen. 22:1-19; Heb. 11:17-19). The Priest Melchizedek In the figure of Melchizedek we have a person who prefigures Christ. In the book of Genesis, Abraham victory in battle, goes to the mysterious figure of Melchizedek. This figure is the first one to be mentioned as a priest in the Bible. Genesis. 14:17-20

17 After his return from the defeat of Ched-or-lao'mer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King's Valley). 18 And Mel-chiz'edek king of Salem brought out bread and wine; he was priest of God Most High. 19 And he blessed him and said, "Blessed be Abram by God Most High, maker of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!" And Abram gave him a tenth of everything. Notice what this priest brings out: bread and wine, in the context of being named a priest. As 2 Tim. 3:16 says, all Scripture is inspired and is profitable for teaching. In the very context of naming Melchizedek a priest, he offers bread and wine. As he is a priest, he offers sacrifice. This is no coincidence at all. Now the Eucharistic implications are easy to see, especially since in Hebrews, Jesus is called a priest according to the order of Melchizedek. Bread and wine are the exact items in the Eucharist that Christ instituted to become the Body and Blood of Christ. Christ is later seen a Priest according to the order of Melchizedek. We will examine this further when we examine the Epistle to the Hebrews. We can see for now that there is a priest offering a sacrifice of bread and wines. This happens to be the elements that Jesus used in the Eucharist. There is no argument there. However, some people say that the figure of Melchizedek has absolutely nothing to do with future Eucharistic offering given by Christ in the New Testament. For example, Ron Rhodes says this about Catholics bringing up Melchizedek's offering as prefiguring the sacrifice of the Eucharist: The Roman Catholic interpretation is a huge stretch. A plain reading of the text in Genesis 14 indicates that as Abraham arrived with his troops and came before Melchizedek, Melchizedek brought out some food (bread and wine) to feed all these hungry guys. The verse makes no reference, or even the slightest allusion to God akin to the Mass. (Rhodes then says Protestants should ask Catholics): · Doesn't a plain reading of the text of Genesis 14:17-20 point to the fact that Melchizedek was simply providing food for a bunch of hungry warriors? [14] Here is the text again: And Mel-chiz'edek king of Salem brought out bread and wine; he was priest of God Most High. The plain reading of the text is that the very first time in the Bible that the Word priest is mentioned, in the very sentence that Genesis speaks of priest, Melchizedek is mentioned as bringing out bread and wine. If this bread and wine was not sacrificial, why was there any mention at all of Melchizedek being a priest at the same time as him bringing out bread and wine? Further, there is a grammatical reason for the following translation: bringing forth bread and wine, for he was the priest of the most high God. for he was the priest: this is plainly referred to bringing forth, &c. which shows that Word to be sacrificial, as in Judges 6:18. The Hebrew may be ambiguous. But all know that vau means for as well and. Thus the English Bible had it, 1552, "For he was the priest." [15] Thus, the very bringing of the bread and wine was because he was a priest. The bringing out of the bread and wine was a description of his priestly duty. Since Melchizedek is a priest this offering of bread and wine is a sacrificial offering. The implications towards the Eucharist is apparent. This idea that the Eucharistic sacrifice is prefigured by the offering of a sacrifice of bread and wine by the priest Melchizedek is not something thought up by the 20th century Roman Catholics anachronistically wishing this. This goes to the earliest Christian authors. St. Cyprian of Carthage, one of the earliest Church Fathers in Christian history saw in the figure of Melchizedek the sacrament of the Eucharistic sacrifice: Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, "And Melchizedek, king of Salem, brought forth bread and wine." Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms, saying from the person of the Father to the Son: "Before the morning star I begat Thee; Thou art a priest for ever, after the order of Melchizedek;" which order is assuredly this coming from that sacrifice and thence descending; that Melchizedek was a priest of the most high God; that he offered wine and bread; that he blessed Abraham. For who is more a priest of the most high God than our Lord Jesus Christ, who offered a sacrifice to God the Father, and offered that very same thing which Melchizedek had offered, that is, bread and wine, to wit, His body and blood?... ln Genesis, therefore, that the benediction, in respect of Abraham by Melchizedek the priest, might be duly celebrated, the figure of Christ's sacrifice precedes, namely, as ordained in bread and wine; which thing the Lord, completing and fulfilling, offered bread and the cup mixed with wine, and so He who is the fullness of truth fulfilled the truth of the image prefigured. [16] Abraham was faithful to God and despite overwhelming odds he had defeated four kings in battle. Melchizedek acts as a mediator between Abraham and God. As Sungenis notes, Melchizedek offers sacrifice to God for the people of the land, propitiating God for their sins and seeking His blessing (cf., Job 1:5; 42:8; Gen. 8:20). Melchizedek performed the function of priest that is still practiced today in the Catholic Church. [17] This is a common understanding throughout the Church. St. Clement of Alexandria, also in the third century comments on this passage in Genesis 14: As Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnished consecrated food for a type of the Eucharist. [18] Psalm 110:4 further elaborates further on how this priesthood of Melchizedek is to be a permanent priesthood: The LORD has sworn and will not change his mind, "You are a priest for ever after the order of Melchizedek." Before I go further, I would bring up a few things on the Jewish tradition on Melchizedek. Rabbi Juday bar Simon held that the three patriarchs, Abraham, Isaac, and Jacob received blessing because of the merit of having Abram's having given Melchizedek a tithe. Philo and Josephus note that Melchizedek is the first priest mentioned in the Torah. They saw Melchizedek as not just a priest, he was the progenitor of all priesthood. For Rabbinic Judaism, the priesthood was passed on to Abraham and his offspring recorded in Genesis 14:18. Jewish tradition held that Melchizedek was identified as Shem, the Son of Noah. According to the age laid out in Genesis, Shem lived 210 years after the birth of Abraham, 35 years longer than Abraham lived. [19] That would make sense since he offered sacrifice to the true God, and Abraham respected that belief. If he was merely a Gentile king, why would Abraham offer tithes to a man who worships a false God? Scott Hahn, in his tape series, saying he is drawing upon Jewish Tradition, argues that it went without argument that Shem actually was Melchizedek. He argued that the early Christians assumed that was so, including St. Jerome and St. Ephraim. This would in fact explain why Melchizedek could be the source of blessing. Shem was the one blessed by Noah (Gen. 9:26). Noah would be the Father, and priest, of all the earth. Thus, Shem received the blessing from Noah, and thus now would be the priest over all the earth. That indeed shows how since Shem is priest-king, and would thus be a priest-king over all the earth, not just Salem. This shows even further how the type of the figure of Melchizedek (Which is a Title, not a Name, per se) is fulfilled in Jesus being a priest-king over all the earth. [19B] Therefore, that is how he could be the source of blessing for Abraham, who would therefore accept it. Notice that in Psalm 110 it says that coming will be a priesthood that is after the order of Melchizedek. As of the time of writing of the Psalm, the priesthood was the Levitical priesthood that offered predominantly animal sacrifices (though grain offerings were also done). The Levitical priesthood was based solely on proof of physical descent of the Levites. If proof was not shown, possible priests were excluded (Neh. 7:64). However, Jesus' priesthood is eternal and not based on bloodlines as we will see in Hebrews 7. Notice however, that as we saw in Genesis 14, the only sacrifice that was offered in the order of Melchizedek was the sacrificial offering of bread and wine. When we look at Hebrews later on, we will see the superiority of the priesthood of Jesus over that of the Levitical priesthood. However, for now, we see that the order of Melchizedek offered bread and wine, which wa