From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified... Now where remission of these is, there is no more offering for sin." -- Hebrews 10: 12-14,18"But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
The RCC keeps re-sacrificing Him so that it can tell its members it holds some power of administration over them. That's why ex-Roman Catholics are so angry. They know they were hoodwinked. Faith alone in Christ alone according to God's grace alone as revealed through His word alone for the glory of God alone.
Actually, that's preaching Michael S. Horton alone.
The RCC keeps re-sacrificing Him...
But the Catholic Church does not.
I agree.
“”The RCC keeps re-sacrificing Him “”
There you go again,Dr E. In your limiting God to WITHIN TIME you limit His power.
The following is a good explanation.....
Transcending Time and Space
The quick Protestant rejoinder to Catholic teaching on the Mass is that Christ died once for all(cf. Heb. 9:26-28; 10:10), to which the Church would say,Amen! The Church has always taught that the one sacrifice of Christ and the sacrifice of the Eucharist (the Mass) are one single sacrifice, and that the Eucharistic Sacrifice re-presents (makes present) Christ’s sacrifice on the Cross (Catechism, nos. 1366-67, emphasis in original). How can this be? God the Son created time and space and therefore is not bound by them (cf. Jn. 1:1-3). As eternal Being, Christ stands outside of time, and therefore all of history is simultaneously present to Him. We cannot fully grasp God’s omnipotence. Like the dogmas of the Trinity or Christ’s being both God and man, God’s omnipotence is beyond our capacity to understand, yet does not contradict reason. To argue that God is limited by time and space is necessarily to argue that God is not omnipotent, and therefore not God.
In short, then, God cannot create something, including time and space, that can limit Him. For example, because of God’s omnipotence, all of us, not just one of us, can be temples of the Holy Spirit (cf. 1 Cor. 6:19). This demonstrates His ability to be beyond space, for the Holy Spirit is present in the souls of all believers: the saints who have died (cf. Rev. 6:9-11), as well as all the faithful who are living today.
We can also speak of God’s ability to be present throughout time on earth and also outside of time in heaven. Relative to God, Who is eternal and unchanging, everything is present; relative to us human beings, everything we experience is bound by time and space. Because the Son of God is eternal and transcends time, what He does as the God-Man in history can transcend time. Jesus sacrifice on Calvary is thus once for all, yet never ending; it is timeless. Thus, when we re-present Christ’s one sacrifice at Mass, God actually enables us to make ourselves present to this timeless offering. Analogously, we become present to the sun each morning. The sun basically stays put, while we change relative to the sun because of the earth’s daily rotation.
The Eucharistic Sacrifice is foreshadowed by the prophet Malachi: For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the LORD of hosts (Mal. 1:11). The Church sees these verses as a prophecy of the Sacrifice of the Mass, for what other truly pure sacrifice could there be that Christians can offer throughout the world every day?
The Catholic Mass transhistorical nature is first illustrated when Christ offered His glorified Body and Blood at the Last Supper, the day before He actually died on the Cross (cf. Catechism, nos. 1337-40). It is illustrated thereafter in the Mass offered by His disciples. Saint Paul notes that Christ’s sacrifice as the new Passover Lamb is once for all, but he also explains that its celebration somehow continues on in history: For Christ, our paschal lamb, has been sacrificed. Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth (1 Cor. 5:7-8). Thus, the merits of Christ’s sacrifice are applied to Christians throughout the centuries.
We speak of the Eucharist as an unbloody sacrifice. Christ is not killed at each Mass. If that were so, there would be many sacrifices, and Christ would not have died once for all. Rather, the Council of Trent teaches that at each Mass the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner (as quoted in Catechism, no. 1367).