Hebrews 10:
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 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified.
These Scriptural verses do not pose a problem for the doctrine of the Real Presence of Jesus Christ in the Eucharist. The doctrine of the Real Presence, by making the claim that the Mass is a sacrifice, is not adding another sacrifice in addition to Christ's. The Catholic doctrine of the Real Presence does not implicitly hold that Christ's sacrifice was insufficient, imperfect or incomplete to atone for all sin.
The Catholic Church does not teach that the Sacrifice of the Mass is another sacrifice in addition to Calvary or a recrucifixion of Christ. Rather, it is a re-presenting of Christ's original sacrifice, making it present to all Christians in all places and at all times. The sacrifice of Calvary and the sacrifice of the Mass are one and the same sacrifice; it is only in the way they are offered that they are different.
The Council of Trent put it like so:
"And forasmuch as, in this divine sacrifice which is celebrated in the Mass, that same Christ is contained and immolated in an unbloody manner, Who once offered Himself in a bloody manner on the altar of the cross; the holy synod teaches that this sacrifice is truly propitiatory, and that by means thereof this is effected that we obtain mercy, and find grace in seasonable aid…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."
As
Robert Haddad explains:
The sacrifice of Christ was accomplished once in time but to God it is an event eternally present before Him. This is gathered from St. John’s words in the Book of Revelation: "And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb, which was slain from the beginning of the world" (13, 8 [Douai]). In heaven, Christ still bears the appearance of a victim: "And between the throne and the four living creatures and among the elders, I saw a Lamb standing, as though it had been slain" (Rev. 5, 6). The Mass slices through time and re-presents this eternal sacrifice before us so all Christians may eat the flesh of the Eternal Lamb after it has been slain.
To the contrary, it is argued that the words in St. Luke 22, 19, "Do this in remembrance of me," testify that Christ only intended to establish a memorial meal.whereby Christians throughout all ages would remember and give thanks for the "once and for all" sacrifice of Calvary. However, the word for remembrance in Greek is anamnesis, which means a remembering that makes something past become present. As ex-Protestant Max Thurian wrote before his conversion, "This memorial is not a simple objective act of recollection, it is a liturgical action…which makes the Lord present…which recalls as a memorial before the Father the unique sacrifice of the Son, and makes Him present in His memorial."
The Old Testament predicted that the Messiah would offer a true sacrifice to God in the form of bread and wine, that Jewish sacrifices would one day be brought to an end, and that in their stead the Gentiles would in every place offer a daily and pleasing sacrifice to God’s Name. In Gen. 14 we read that Melchizedek, the king of Salem and priest, offered sacrifice under the form of bread and wine:
"After his return from the defeat of Chedorlaomer 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). And Melchizedek king of Salem brought out bread and wine; he was priest of God Most High. And he blessed him and said, Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand! And Abram gave him a tenth of everything"(vv. 17-20).
Psalm 110 [109] foretold that the Messiah would be a Priest "after the order of Melchizedek":
"The Lord says to my lord: Sit at my right hand, till I make your enemies your footstool…The Lord has sworn and will not change his mind, You are a priest for ever after the order of Melchizedek" (vv. 1 & 4).
The author of the Letter to the Hebrews clearly identifies Christ to be this priest:
"For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not according to a legal requirement concerning bodily descent but by the power of an indestructible life. For it is witnessed of him, Thou art a priest forever, after the order of Melchizedek"(7, 14-17).
"After the order of Melchizedek" means in "the manner" of Melchizedek. Melchizedek brought forth bread and wine and sacrificed them by offering them to Abraham to eat. Christ is a priest after this manner by offering His Body and Blood under the veil of bread and wine for us to eat.
The Book of Daniel chapter 9 speaks of the end of the Jewish priesthood and its sacrifices:
"After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. He shall make a strong covenant with many for one week, and for half of the week he shall make sacrifice and offering cease; and in their place shall be an abomination that desolates, until the decreed end is poured out upon the desolator" (vv. 26-27).
The Jewish priesthood and sacrifices would be replaced by Gentile ones as predicted by the Prophet Malachias:
"I have no pleasure in you, saith the Lord of hosts: and I will not receive a gift of your hand. For from the rising of the sun, even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts" (Mal. 1, 10-11 [Douai]).
Malachias’ words found fulfillment in the worship of the early Christians:
"They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers" (Acts 2, 42);
"Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts" (Acts 2, 46);
"The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?" (1 Cor. 10, 16);
"For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes" (1 Cor. 11, 26).
The early Christians were also warned that for those who do not partake of this sacrificial bread and wine worthily dire consequences await them:
"Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. That is why many of you are weak and ill, and some have died" (1 Cor. 11, 27-30).