"If anyone saith, that the sacrifice of the mass is only a sacrifice of praise and thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities: let him be anathema' (The Canons and Decrees of the Council of Trent, On the Sacrifice of the Mass, Canon III. Cited by Philip Schaff, The Creeds of Christendom (New York: Harper & Brothers, 1877), Volume II, p. 185)
There's another section in the Doctrine on the Sacrifice of the Mass that also states that the mass is indeed a propitiatory sacrifice, I can supply that as well.
It's at odds with Scripture. There's no need for further sacrifices. Jesus did it once, and he sat down at the right hand of God. Done.
From The Catechism of the Council of Trent:SESSION THE TWENTY-SECOND CHAPTER I.
On the institution of the most holy Sacrifice of the Mass.
Forasmuch as, 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, our Lord Jesus Christ, who might consummate, and lead to what is perfect, as many as were to be sanctified. He, therefore, our God and Lord, though He was about to offer Himself once on the altar of the cross unto God the Father, by means of his death, there to operate an eternal redemption; nevertheless, because that His priesthood was not to be extinguished by His death, in the last supper, on the night in which He was betrayed,--that He might leave, to His own 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 (i.e., made present again here and now), and the memory thereof remain even unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit,--declaring Himself constituted a priest for ever, according to the order of Melchisedech, He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught. For, having celebrated the ancient Passover, which the multitude of the children of Israel immolated in memory of their going out of Egypt, He instituted the new Passover, (to wit) Himself to be immolated, under visible signs, by the Church through (the ministry of) priests, in memory of His own passage from this world unto the Father, when by the effusion of His own blood He redeemed us, and delivered us from the power of darkness, and translated us into his kingdom. And this is indeed that clean oblation, which cannot be defiled by any unworthiness, or malice of those that offer (it); which the Lord foretold by Malachias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles; and which the apostle Paul, writing to the Corinthians, has not obscurely indicated, when he says, that they who are defiled by the participation of the table of devils, cannot be partakers of the table of the Lord; by the table, meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the law; in as much as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all.
We therefore confess that the Sacrifice of the Mass is and ought to be considered ONE AND THE SAME SACRIFICE as that of the cross, for the victim is one and the same, namely, Christ our Lord, OFFERED HIMSELF ONCE ONLY, whose Sacrifice is daily RENEWED in the Eucharist, in obedience to the command of our Lord: Do this for commemoration of me.The question is not if the Mass is a propitiatory sacrifice, it is, but whether it is a new and different sacrifice. Catholics belief that at the Mass we are present at and participate at the one sacrifice of our Lord Jesus Christ upon the cross. Disagree with this if you must, but do not misrepresent what we believe.
It’s at odds with Scripture. There’s no need for further sacrifices. Jesus did it once, and he sat down at the right hand of God. Done.
= = =
I agree.
I bet if you read carefully and extensively and without a previously adopted agenda, you will find that it's not "a" propitiatory sacrifice but "THE" propitiatory sacrifice, that it is "one and the same" sacrifice as that made by Christ on the cross, once and for all and entirely sufficient, "sacramentally" re-presented (that is, made present, here and now), NOT repeated.
[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.If I thought, as some seem to do, that the Catholic Church thought it was repeating Christ's sacrifice in the Mass, I never would have converted.
[From the Council of Trent, quoted in paragraph 1562 of the Catechism of the Catholic Church]
here
The priest offers the holy Sacrifice in persona Christi; this means more than offering "in the name of' or "in place of' Christ. In persona means in specific sacramental identification with "the eternal High Priest"(42) who is the author and principal subject of this sacrifice of His, a sacrifice in which, in truth, nobody can take His place."Today's sacrifice," the Greek Church stated centuries ago, "is like that offered once by the Only-begotten Incarnate Word; it is offered by Him (now as then), since it is one and the same sacrifice."
Thus, by virtue of the consecration, the species of bread and wine re-present (50) in a sacramental, unbloody manner the bloody propitiatory sacrifice offered by Him on the cross to His Father for the salvation of the world. Indeed, He alone, giving Himself as a propitiatory Victim in an act of supreme surrender and immolation, has reconciled humanity with the Father, solely through His sacrifice, "having cancelled the bond which stood against us."
(All emphasis added to make it easier to find the relevant words.)