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For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us;

25nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own.

26Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself. 27And inasmuch as it is appointed for men to die once and after this comes judgment,

28so Christ also, having been offered once to bear the sins of many,

will appear a second time for salvation without reference to sin, to those who eagerly await Him. Hebrews 9:24-28 NASB

This passage from Hebrews shows just how out of touch the roman catholic church is with what Christ has done for us.

It cannot be made any clearer that the re-sacrifice of Christ as the Victim in the Mass is not supported in any way through Scripture.

He has been sacrificed one time for us and that one time is all that was needed.

It's crystal clear.

Wrong.

In the three hundred years after Jesus’ crucifixion, Christian practices and beliefs regarding the Eucharist took definitive shape as central to Christian worship. At first, they spread through word of mouth, but within a generation Christians had begun writing about Jesus and about Christian practice, the Eucharist included. The theology of the Eucharist and its role as a sacrament developed during this period.

Basing himself on the First Apology and the Dialogue with Trypho of Justin Martyr writing around 150 AD, K.W. Noakes deduces the following liturgical structure was in use at that time:

Scripture Readings and Homily.
Intercessions and Kiss-of-Peace.
Bread and Cup are brought to the President.
Eucharistic Prayer (flexible) but following a fixed pattern with congregational “Amen”
Distribution of the elements by the deacons to those present and absent.
Collection.

This corresponds in general outline to the structure of the rite as used today and is the earliest known example. The theology is as follows: the bread and wine are transformed into the Flesh and Blood of Jesus; they are the pure sacrifice spoken of by Malachi (1:11) and the eucharistic prayer itself is both a thanksgiving for creation and redemption and an anamnesis (Greek: memorial) of the passion (and possibly the incarnation).

See Noakes, K.W. (1979), “The Eucharist: 2 From the Apostolic Fathers to Irenaeus”, in Jones, Cheslyn; & others, The Study of Liturgy, London: SPCK, p. 171f