Before we get to the Biblical basis for our understanding of the Eucharist as sacrifice in the book of Hebrews, we must address the Protestant 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. Many Protestant apologists hold the 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. The Church accordingly nowhere teaches that Christ is resacrificed. It is taught that 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). Many refer to specific passages in Heb. 7, 9, & 10, to say that works are not necessary to maintain one's salvation, and that there is no further need for sacrifice now. Here are specific passages often used, and we will later look at these passages in context:

Heb 7:26-27: For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once for all when he offered up himself.

Heb 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption.

Heb 9:24-26 24 For Christ has entered, not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the Holy Place yearly with blood not his own; 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself.

Heb 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.

The imperfection of the old sacrifices is highlighted by their being repeated over and over again. If they had been effective, they would have stopped being offered. If they had accomplished their goal, they would have ended. But since they went on and on, they witness to their own inadequacy and insufficiency.

What, then, is the opposite of this? That if a sacrifice is sufficient, adequate, and proper, it will accomplish its goal and will not be offered over and over again. This is how Christ's sacrifice is strikingly superior to those of the Old Covenant. [1]

When one examines the Book of Hebrews as a whole, the White (and other Protestant apologists') assumption that believers are assured of salvation, and have no need of ongoing sacrifice or perseverance for salvation is not reflected in its content. The real possibility exists of one sinning cutting them off from salvation. 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.

Here are some passages that show the need for either/or/and works, obedience, and perseverance having to do with our salvation, with some indicating the very real possibility of believers being put outside God's grace, with phrases such as 'departing from the living God' 'neglecting so great salvation' 'rejecting God' 'become defiled'

:

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."

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 Christ's righteousness) that is nowhere found in Hebrews (or actually anywhere in the Bible), and ignore, or at a minimum downplay 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. 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

Before we get to this, though, Hebrews references Jesus as a High Priest according to the order of Melchizedek, in Hebrews 5-7, which we will study. However, before we tackle the passages themselves, we need to study who Melchizedek is.

In the figure of Melchizedek we have a person who prefigures Christ. In the book of Genesis, Abraham, victorious 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.

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? [2]

Further, in reference to the Melchizedekian reference in Genesis 14, 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 as 'and'. Thus the English Bible had it, 1552, "For he was the priest." [3]

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. [4]

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. [5]

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.[6] 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.[7] 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 next look at Hebrews itself, 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 was sacrificial, foreshadow a superior priesthood which comes to offer bread and wine, which we will see in the New Testament is transformed into the Body and Blood of Christ, as Cyprian of Carthage mentioned. The sacrifice of Jesus' Body and Blood as offered in the Eucharist is the only offering that fulfills the sacrifice of the order of Melichizedek found in Psalm 110:4.

The prophecy that Christians agree point to Christ shows that only the Catholic view of the priesthood can fulfill this. There is a permanent priesthood that Jesus has. As he is a priest eternally, according to the Psalmist, he permanently offers sacrifice. Thus, there must be something that is offered in sacrifice that fulfills Psalm 110:4. If one sees the fulfillment in Jesus being offered in sacrifice only in the cross, that is true, but that is only at a point in time, according to the Protestant anti-Eucharist sacrificial view. As His priesthood lasts forever, Jesus must offer sacrifice forever. The one and only sacrifice which Jesus offers forever, is the Sacrifice of His Body and Blood.

There was no permanent priesthood of the Jews that would fulfill this order of Melchizedek. Melchizedek in Genesis was not shown as his primary function as being a chef (merely providing food), as Rhodes presumes. He offered a sacrifice of bread and wine. He was a priest. A priest offers sacrifice. Its only fulfillment can be that which is found in the Eucharist instituted by Jesus.

Hebrews 2:17 contains two Greek "purpose" clauses ("that he might become a merciful and faithful high priest"}; the second is formed by a preposition followed by the article and infinitive ("in order to make propitiation for the sins of the people") [8]

Hebrews 4:14-5:10

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. 1For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. 2 He can deal gently with the ignorant and wayward, since he himself is beset with weakness. 3 Because of this he is bound to offer sacrifice for his own sins as well as for those of the people. 4 And one does not take the honor upon himself, but he is called by God, just as Aaron was. 5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, "Thou art my Son, today I have begotten thee"; 6 as he says also in another place, "Thou art a priest for ever, after the order of Melchizedek." 7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. 8 Although he was a Son, he learned obedience through what he suffered; 9 and being made perfect he became the source of eternal salvation to all who obey him, 10 being designated by God a high priest after the order of Melchizedek.

The Protestant theory that there is no more need for sacrifices, as Jesus' death is once and for all. The Catholic will respond: "Yes, Jesus' death is once and for all, but for once and for all-time." His death, though in a sense a one time thing, is appropriated for our benefit via a perpetual gift that is perpetually offered through gifts and sacrifices. Now notice, the plurality of gifts and the plurality of sacrifices that are offered in Heb. 5. The only thing that can fit the bill is Jesus who is himself both Priest and Victim who offers himself, but in many times and places (Mal. 1: 11) through the gift of the Eucharist.

Now, the following verses after verses 4:16-5:3, only drive home the point even more as Paul continues when he writes what type of High Priest Jesus is. Paul writes that Jesus is made a High Priest in the order of Melchizedek:

Further insight on Melchizedek will be helpful, given from my friend/colleague Shawn McElhinney when he makes the comparison of Melchizedek to Christ:

Melchisedech--King of Salem
Christ--King of the Jews (JeruSALEM: the holy city where the Temple was)

Melchisedech--Priest of the Most High God
Christ: Eternal High Priest

Melchisedech: A priest apart from Jewish criteria (which didn't exist at the time)
Christ: A priest apart from Jewish criteria.

Melchisedech--Bread and wine as a sacrificial offering [note the context further down]
Christ--Bread and wine as a sacrificial offering [I'll make this parallel further down also]

Melchisedech is referred to as a "priest"; therefore (logically) there must be something that he did that was "priestly" in Genesis. Otherwise it makes no sense to refer to him in that context as a "priest" and would then bring into question why Our Lord would be referred to as "a priest of the order of Melchisedech" by the author of Hebrews. I refer you to the only reference to Melchisedech in Genesis:

Genesis--14:18. But Melchisedech, the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,

Why is there a mention of bringing out bread and wine right before mentioning that Melchisedech was "a priest of the most high God"??? Another reference to Genesis might help:

14:14. Which when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants born in his house, three hundred and eighteen, well appointed: and pursued them to Dan. 14:15. And dividing his company, he rushed upon them in the night, and defeated them: and pursued them as far as Hoba, which is on the left hand of Damascus. 14:16. And he brought back all the substance, and Lot his brother, with his substance, the women also, and the people. 14:17. And the king of Sodom went out to meet him, after he returned from the slaughter of Chodorlahomor, and of the kings that were with him in the vale of Save, which is the king's vale. 14:18. But Melchisedech, the king of Salem, bringing forth bread and wine, for he was the priest of the most high God, 14:19. Blessed him, and said: Blessed be Abram by the most high God, who created heaven and earth. 14:20. And blessed be the most high God, by whose protection, the enemies are in thy hands. And he gave him the tithes of all.

Lets see, Abram has just achieved a sizable victory in battle over 4 kings. What was the next step??? Possibly to offer a sacrifice in thanksgiving (eucharista) for God's assistance in defeating his enemies in battle. Who would offer the sacrifice of thanksgiving (eucharista) to the Lord in this event??? How about Melchisedech "the king of Salem" and "the priest of the most high God???" What sort of sacrificial offering would Melchisedech offer??? Simple: an offering of bread and wine as Genesis tells us that Melchisedech "brought forth." Notice also that Abram tithed to Melchisedech also and in the OT tithes were given in thanksgiving (eucharista) to God.... Therefore, I restate my question: Why is there a mention of bringing out bread and wine right before mentioning that Melchisedech was "a priest of the most high God"??? Possibly to contrast Melchisedech with Our Lord's "bringing out bread and wine" at the Last Supper which He then made into His body and blood when He actively offered Himself for sin??? [9]

Then Paul reiterates in Heb. 5:6, showing Psalm 110:4 that Jesus is a priest forever according to this order of Melchizedek. Thus, the gifts and sacrifices that he as high priest must offer (Heb. 5:3) is something that will be perpetually offered. He does not offer one gift or one sacrifice (Thus it can not refer only to the one time sacrifice of Jesus on the cross, in terms of it being only a past event) which we see are in the order of Melchizedek. Bread and wine offered becomes Jesus' Body and Blood, not just once, but perpetually offered. A High Priest must continue to offer gifts and sacrifices as we see in v. 3. The order of Melchizedek can only be fulfilled in this offering of the Body and Blood of Jesus in sacrifice in the appearance of bread and wine. Paul quoting from Psalm 110 shows this, as we saw earlier, as this Priesthood is eternal.

Notice that also in this section, just when he is noted as a High Priest, who offers sacrifices and gifts, Paul shows that our obedience is a cause of our salvation. From the beginning of this section (4:14) to the end (5:10), Jesus is seen as a High Priest. What we must note though, is that he is the source of our salvation (v. 9). Who is he the source of salvation for? Those who appropriate Christ's imputed righteousness to their account? No. Nor will anyone find this idea anywhere in the Book of Hebrews (or anywhere in the Bible actually). It is for those who perform the act of obeying Him (Heb. 5:9). I reiterate that this is strange as the very people who refer to this book to attack the Mass as demonstrating the supposedly insufficient Catholic view of Christ's work on the cross not only ignore the fact that 50% of it deals with the possibility of people falling away from salvation, but there is no basis anywhere whatsoever in the book, of this central tenet of forensic justification, which serves as the basis for their attack on the Mass. As High Priest Jesus is the source of salvation for those who obey him. Thus, to appropriate that salvation we must obey him. Thus, we see Jesus as High Priest (4:14, 5:1, 6, 10), who offers gifts and sacrifices (the Eucharist, v. 3) which is grace and mercy in time of need (4:16) and our obedience is a cause (5:9) (not merely a necessary side-effect) of our salvation.

Hebrews 6:19-7:4

Heb 6:19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest for ever after the order of Melchiz'edek. Hebrews 7:1 For this Melchiz'edek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him; 2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3 He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the Son of God he continues a priest for ever. 4 See how great he is! Abraham the patriarch gave him a tithe of the spoils.

Paul goes on to note the superiority of Melchizedek to that of the Levitical Priesthood (Heb. 7:4-16). Not only does he stress that Abraham had to pay tithes to Melchizedek (Heb. 7:4), but points out that even in the Loins of Abraham were the seed of Levi. The Levites did, from the time of their ordination as priests (Ex. 32) until the time of Paul's writing this letter, receive tithes from the people of Israel, and in a sense, were superior. However, (Heb. 7:5), the Levites themselves, as they came out of Abraham's loins were inferior to the order of Melchizedek as even they paid tithes through Abraham to Melchizedek, which shows Melchizedek's superiority (Heb. 7:6-11).

Paul next begins to note the imperfection of the Levitical priesthood and the sacrifices they offer, starting in Heb. 7:11. This emphasis on the inferiority of the Levitical priesthood goes on from here through Hebrews 10. His main proof for the lack of necessity that Jesus be of Levite descent is the fact that (Heb. 7:14) there is a changing of the priesthood in the New Covenant, where the order is of Melchizedek (Heb. 7:17). Here Paul quotes again Psalm 110:4, (Heb. 7:17, 20) where there is a promise of a greater priesthood, which is eternal which abrogates the earlier, Levitical commandments. This covenant in the order of the priesthood of Melchizedek gives the power of an endless life (Heb. 7:16). That is, a new covenant comes which brings us victory over sin and brings eternal salvation for those in Christ.

Now, we begin to get to some passages that some Protestants will continually refer to in order to disprove the Mass, 7:27-28, but I will also give the preceding verses to give context.

Hebrews 7:21-28

21 Those who formerly became priests took their office without an oath, but this one was addressed with an oath, "The Lord has sworn and will not change his mind, 'Thou art a priest for ever.'" 22 This makes Jesus the surety of a better covenant. 23 The former priests were many in number, because they were prevented by death from continuing in office; 24 but he holds his priesthood permanently, because he continues for ever. 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. 26 For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once for all when he offered up himself. 28 Indeed, the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect for ever.

Jesus' covenant is superior to the covenant that has Levitical sacrifices. There were many Levitical priests, and they would all die. However, Jesus is the Word made flesh (John 1:14) who as God can never die. He has a perpetual priesthood (of course with the background that his priesthood is that of Melchizedek, who offered bread and wine in sacrifice) which therefore means he perpetually offers sacrifice. His priesthood is thus not merely a one-time past event offering of the cross. Therefore, it is a mistake to say that when Paul speaks of the once and for all sacrifice, that it is only a onetime offering. That is because, in v. 17, v. 20, and v. 22, it is said that Jesus is a priest forever. Being a priest forever means that, as what a priest does, is offer sacrifice, he continually offers sacrifice. We need to see that background before we approach verses 26-28.

Verse 25 gives us part of what Jesus' work has to do with our salvation. Notice that after he is named a Priest in v. 24, it tells us part of what he does in his priestly office 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. Therefore his job as a Priest is not merely to offer sacrifice, but his work is to intercede for us. For what reason is his mission to intercede for us? To help us in our daily lives? Yes, but that is not stated here. To help us in our road to sanctification? Yes, but that is not stated here. To help us fight against the evil we face in our daily lives? Yes, but that is not stated here. To help us get more rewards in heaven? Yes, but that is not stated here. These answers are something that Catholics and Protestants would agree that Jesus would help us in his intercession. However, the main purpose of his intercession according to Hebrews 7:25 is this: To save those who draw near him, since he always lives to make intercession for them. The purpose of Jesus' ongoing intercession is to help us achieve salvation. Notice what it is not. There is nothing whatsoever saying, "well, since he suffered on the cross once for all, one gets an imputation of Christ's righteousness to ones' account, and thus, one's salvation is wrapped up based on the finished work of Jesus Christ." The ones who attack the Mass based on v. 27 which says Jesus' death was once and for all, forget that Jesus proves that the purpose of his continual intercession is that we achieve salvation. And we can only do this if we draw near to Him. Salvation is not wrapped up. If it was wrapped up, there would be no need for Jesus to continually intercede for our salvation.

The first part of v. 25 says that Jesus is able for all time to save those who draw near to him. We see Jesus has an important role in our salvation, but we have a part to play as well. We must draw near to him. Of course we draw near to him in the best way in the Holy Sacrifice of the Mass. It says he is able to save, but it does not say that our salvation is once and for all set in stone once we have Christ's righteousness imputed to our account, or anything of the sort. It does not say that Christ mandates that we are saved, and our cooperation is not necessary for our salvation. Christ's work as an intercessor in an ongoing way because our salvation is in fact contingent upon this cooperation, as we must continually draw near to him. If we draw away from him, (as we saw earlier in Hebrews, there are many passages which show that we can fall away), we can lose our salvation. Thus, this passage in Hebrews shows that there is a cooperation of both God's grace that he gives to us and our cooperation with that grace. Thus, Jesus needs to intercede for our salvation and we must continually draw near to him..

Let us look at St. John Chrysostom's interpretation of Heb. 7:25 where he focuses on Jesus' intercessory role for our salvation and the part that says Jesus is able to save to the uttermost:

What is "to the uttermost"? He hints at some mystery. Not here only (he says) but there also He saves them that "come unto God by Him." How does He save? "In that He ever liveth" (he says) "to make intercession for them." Thou seest the humiliation? Thou seest the manhood? For he says not, that He obtained this, by making intercession once for all, but continually, and whensoever it may be needful to intercede for them.

"To the Uttermost?" What is it? Not for a time only, but there also in the future life. 'Does He then always need to pray? Yet how can [this ] be reasonable? Even righteous men have oftentimes accomplished all by one entreaty, and is He always praying? Why then is He throned with [the Father]?' Thou seest that it is a condescension. The meaning is: Be not afraid, nor say, Yea, He loves us indeed, and He has confidence towards the Father, but He cannot live always. For he doth live always.[10]

With that background in mind, attempts to use Heb. 7:26-28 to say that the Mass is "unbiblical" has no foundation.

Here again is the passage after we have just looked at the context (vv. 21-25):

26 For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once for all when he offered up himself. 28 Indeed, the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect for ever.

Jesus completed the work of redemption at the cross with a single once-for-all sacrifice. No more sacrifices (or "re-presentings") would occur. It was a "done deal" - a finished transaction - at that point. Consider the Book of Hebrews. God assures believers that "their sins and their lawless deeds I will remember no more" (Heb. 10:17) And "where there is forgiveness of these things, there is no longer any offering for sin" (10:18). Christ made a sacrificial offering "once for all when He offered up Himself" (7:27). He did so "not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption" (9:12). By the death of Christ "we have been sanctified through the offering of the body of Jesus Christ once for all" (10:10). [11]

Romans 4:25

put to death for our trespasses and raised for our justification.

Besides that point what does it mean that Jesus sacrifice is once for all as opposed to the sacrifices being offered by the Levitical priesthood continually? Earlier we saw that this was the attack on the Mass, that the Mass denies that Jesus died once and for all. Rhodes even calls it a 'resacrifice'. Both Rhodes and White argue that the Sacrifice of the Mass is just as insufficient as the Levitical sacrifices. For example, White writes:

The imperfection of the old sacrifices is highlighted by their being repeated over and over again. If they had been effective, they would have stopped being offered. If they had accomplished their goal, they would have ended. But since they went on and on, they witness to their own inadequacy and insufficiency.

What, then, is the opposite of this? That if a sacrifice is sufficient, adequate, and proper, it will accomplish its goal and will not be offered over and over again. This is how Christ's sacrifice is strikingly superior to those of the Old Covenant. [13]

The one drawback that this view has, is that it is that of a Western mindset which has a totally linear look at time. It does not view what Jesus did on the cross in the same way that God does. In our mind, what Jesus did on the cross is only a past event, and thus any sacrifice that we do now it is not easy to see the way God sees it. We know God sees the sacrifice differently than we do because God is not bound by time. When God sees what Jesus did on the cross, he does not see it in terms of past, present, or future. He sees the event as an Eternal now. In our eyes, Jesus' death is only a past event. However, not with God. In the Mass we touch eternity, we enter into God's time and make that past event present.

It is here where the critique of the Catholic Mass falls short. The Protestant outlook does not fit God's view of time and is unable to grasp how God works. This Protestant outlook thus has a hard time explaining that Jesus is perpetually a Lamb. This outlook is unable to explain how Jesus is viewed in the Book of Revelation as the Lamb of God. Not "was a Lamb", but Is the Lamb. Thus, the Catholic view has no trouble seeing Jesus as Revelation shows, in the following verse:

Revelation 13:8

And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the World.

Pope Benedict the XVI, writing when he was under the name of Cardinal Ratzinger, gives us a further outlook:

The Crucifixion of Christ, his death on the Cross, and in another way, the act of his Resurrection from the grave, which bestows incorruptibility on the corruptible, are historical events that happen just once and as such belong to the past. The word semel (ephapax), "once for all" , which the epistle to the Hebrews emphasizes so vigorously in contrast to the multitude of repeated sacrifices in the Old Covenant, is strictly applicable to them...St. Bernard of Clairvaux says that the true semel ("once") bears within itself the semper ("always"). What is perpetual takes place in what happens only once. In the Bible the Once for All is emphasized most vigorously in the epistle to the Hebrews, but the careful reader will discover that the point made by St. Bernard expresses its true meaning. The (ephapax), "once for all" is bound up with the aionios ("everlasting"). [14]

What is "forevermore"? Not now only without sin but always. If then He is perfect if He never sins (v. 26) if He lives always, why shall He offer many sacrifices for us? But for the present he does not insist strongly on this point: but what he does strongly insist upon is, His not offering on His own behalf.

Since then we have such an High Priest, let us imitate Him; let us walk in His footsteps. There is no other sacrifice: one alone has cleansed us, and after this, fire and hell. For indeed on this account he repeats it over and over, saying, "one Priest," "one Sacrifice," lest any one supposing that there are many sacrifices should sin without fear. Let us then, as many as have been counted worthy of The Seal (Here the Saint is speaking of Baptism), as many have enjoyed The Sacrifice, as many as have partaken of the immortal Table, (the Eucharist) continue to guard our noble birth and our dignity: for falling away is not without danger. [15]

Hebrews 8:1-13

1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the sanctuary and the true tent which is set up not by man but by the Lord. 3 For every high priest is appointed to offer gifts and sacrifices; hence it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly sanctuary; for when Moses was about to erect the tent, he was instructed by God, saying, "See that you make everything according to the pattern which was shown you on the mountain." 6 But as it is, Christ has obtained a ministry which is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion for a second. 8 For he finds fault with them when he says: "The days will come, says the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah; 9 not like the covenant that I made with their fathers on the day when I took them by the hand to lead them out of the land of Egypt; for they did not continue in my covenant, and so I paid no heed to them, says the Lord. 10 This is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 11 And they shall not teach every one his fellow or every one his brother, saying, 'Know the Lord,' for all shall know me, from the least of them to the greatest. 12 For I will be merciful toward their iniquities, and I will remember their sins no more." 13 In speaking of a new covenant he treats the first as obsolete. And what is becoming obsolete and growing old is ready to vanish away.

Again, St. John Chrysostom gives us great wisdom in his discourse on Hebrews 8:

"A minister of the sanctuary," not simply a minister, but "a minister of the sanctuary. And of the true Tabernacle, which the Lord pitched and not man."...How is it then that it is here said, "a minister", and "a minister of the Sanctuary"? for he means here the Tabernacle.

See how he raised up the minds of the believing Jews. For as they would be apt to imagine that we have no such tabernacle [as they had], see here {he says} is the Priest, Great, yea, much greater than the other, and who has offered a more wonderful sacrifice....

Do not now, because thou hearest that He sitteth, suppose that His being called High Priest is mere idle talk. For the former, viz. His sitting, belongs to the dignity of the Godhead, but this to His great lovingkindness, and His tender care for us. On this account he repeatedly urges this very thing, and dwells more upon it. for he feared lest the other truth should overthrow it. Therefore he again brings down his discourse to this: since some were inquiring why He died. He was a Priest. But there is no Priest without a sacrifice. It is necessary then that He also should have a sacrifice.

And in another way; Having said that He is on high, he affirms and proves that He is a Priest from every consideration, from Melchizedek, from the oath, from offering sacrifice. From this he also frames another and necessary syllogism. "For if" (he says) "He had been on earth, He would not be a Priest, seeing that there are priests who offer the gifts according to the Law." If then He is a Priest (as He really is), we must seek some other place for Him. "For if He were "indeed" on earth, He should not be a priest." For how [could He be]? He offered no sacrifice, he ministered not in the Priest's office. And with good reason, for there were the priests. Moreover he shows, that it was impossible that [He] should be a priest upon earth. For how [could He be] There was no rising up against [the appointed Priests], he means. Here we must apply our minds attentively, and consider the Apostolic wisdom; for again he shows the difference for the Priesthood. “Who (he says) serve unto the example and shadow of heavenly things. "

What are the heavenly things he speaks of here? The spiritual things. For although they are done on earth, yet nevertheless they are worthy of the Heavens. For when our Lord Jesus Christ lies slain [as a sacrifice], when the Spirit is with us, when He who sitteth on the right hand of the Father is here, when sons are made by the Washing, when they are fellow-citizens of those in Heaven, when we have a country, and a city, and citizenship there, when we are strangers to things here, how can all these be other than "heavenly things"? [16]

Hebrews 9:6-14

6 These preparations having thus been made, the priests go continually into the outer tent, performing their ritual duties; 7 but into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people. 8 By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing 9 (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various ablutions, regulations for the body imposed until the time of reformation. 11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)12 he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption. 13 For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, 14 how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God.

Then Paul notes that Jesus entered once and for all into the Holy Place and makes it possible to secure an eternal redemption (v. 12). Thus, all those who achieve salvation have Jesus' sacrifice to thank them for. The blood of goats and calves were only types that were fulfilled in Jesus' sacrificial offering. Notice that justification is caused by purification, not a covering over of sin. The Protestant view that says the following: ('well, our salvation is by Jesus' once and for all sacrifice, and our purification is only a byproduct of our salvation, and not a cause of our salvation. Thus, grace that God gives to purify us is not a cause of our salvation, but only a byproduct of the salvation') is insufficient. That outlook contradicts Paul here in Heb. 9:12-14. A sufficient purification is thus the means to salvation, according to Hebrews 9:14. Purification is God making us righteous, which is the Catholic view. We also must cooperate with this grace and make our own efforts at purification. In fact Paul is in agreement with the apostle John who writes:

1 John 3:3 And every one who thus hopes in him purifies himself as he is pure.

Now, is Paul contradicting what he just wrote in the prior chapters by saying that gifts and sacrifices are no longer necessary? Remember, Paul wrote specifically that as High Priest Jesus offers gifts and sacrifices (Heb. 5:1, 8:3). He offers his once and for all sacrifice that is made present to God the Father, and gives us the gift of his Body and Blood. There is no new killing of Jesus, unlike the Levitical sacrifices which entailed the killing of new animals for each sacrifice. In the Eucharist, the many sacrifices offered in the many Masses throughout the world, are only the one sacrifice of Calvary made present now. This sacrifice is part of the purification process given by Paul in Hebrews 9:12-14.

One other thing must be noted, before we move on to further verses in Hebrew. Notice that back in verses 8 and 9 that Paul spoke about sacrifices and gifts were offered in the Old Covenant that only offered food and drink that were imposed until the time of reformation. Those were the things that did not perfect the conscience (v. 10, 12-14). Well, doesn't the Catholic view not only offer gifts and sacrifices but also food and drink and ablutions, so therefore is not the Catholic view a repeat of the Levitical sacrifices in the sense that we have food and drink and ablutions? A huge difference is that the old sacrifices and food and drink were only regulations for the body, they did not cleanse the soul, as Paul elaborates. Not only does Jesus as High Priest offer gifts and sacrifices, but we have food and drink for the Spirit that indeed cleanse the soul. This is not mere Catholic wishing it to be so, as we see Paul pointing out that we have ablutions, food and drink that actually do cleanse the conscience and indeed purify the soul. Paul shows that not only here, where it is inferred, but also elsewhere in this book. . For example, Paul refers us in Hebrews 10:22 when he writes:

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.

Now Paul clearly alludes to the Eucharist in Hebrews 9 as well, when he writes that the blood purifies us. He has already spoken of gifts and sacrifices which Jesus must offer as High Priest (Heb. 5:1; 8:3). Later on in this very chapter (see the next set of verses that we look at), he even more clearly shows that the Eucharist forgives us our sins. Thus, the type of gifts and sacrifices as offered in the New Covenant are profoundly superior to the Old Covenant. The Old Covenant sacrifices and gifts were only regulations for the Body. The New Covenant sacrifices and gifts are for purification of the soul. The blood of Christ is offered to us in the Eucharist as an offering that removes sins (we will see this in the next set of verses in Hebrews). The Holy Spirit offers us this when he transforms the bread and wine into the Body and Blood. That makes the offering an acceptable sacrifice. Thus, Paul is showing that the Old Covenant gifts, sacrifices, and foods were only for the body and did not cleanse the soul, whereas in the New Covenant, we have gifts and sacrifices and foods and drinks that cleanse the conscience and soul.

Hebrews 9:22-28

22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. 23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the Holy Place yearly with blood not his own; 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself. 27 And just as it is appointed for men to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

A human priesthood assumed the functions of the great High Priest, and the sacrifice of the Altar was added to the sacrifice of the Cross. It may seem that Christ, and the merits of His death and passion, were thus solemnly recognized, and perpetually presented to the faith of the Church; but the perfection of Christ's priesthood, and the allsufficiency of His one sacrifice, were virtually denied, when human priests were acknowledged as acting officially 'for men towards God,' and when it was supposed that His sacrifice could be, or needed to be, repeated , for the forgiveness of their sins. The imperfection which belonged to the sacrifices that were offered under the Law was thus transferred to the sacrifice of Christ; for the Apostle contrasts the two by insisting on the repetition of the one, and non-repetition of the other. [17]

Why the 'almost' and why did he qualify it? Because those ordinances were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, This is the blood of the New Testament (covenant) which is shed for you, for the remission of sins. [18]

Is there any more evidence that here Paul is speaking about the Eucharistic sacrifice? Verse 23 drives home this point even more for those missing it in v. 22. Why do I say that? Well, right after writing that the shedding of blood (as given in the Eucharist) remits sins, he amplifies this in v. 23. He then compares the sacrifice that he is speaking of as heavenly things that are to be purified by rites, and there is to be a purification with better sacrifices. Notice this right here. There is in fact right now better sacrifices than that which was under the law, according to Paul. Notice that there is a plurality of sacrifices. How can there not be a plurality of sacrifices unless there is a repetition of sacrifice? Thus, the charge that there can be no longer sacrifice or repetition of sacrifice (based on vv. 9:26-28) is repudiated by Paul's statement only a few verses earlier. Also, v. 24 indicates the sacrifice is made effective by Christ appearing before God the Father in heaven presenting this offering.

Another point on top of these ones, is just in making the comparison that Paul makes, just before Heb. 9:22-24, in v. 19-21, he specifically cites Exodus 24:8. He writes Moses saying in the first covenant "This is the Blood of the covenant which God commanded you." What did Jesus say when he instituted the Eucharistic Covenant? Paul has Jesus saying in 1 Cor. 11:24 "This cup is the New Covenant in my Blood" & we earlier saw Matthew's quote: "This is my blood of the covenant which is poured out for many for the forgiveness (remission) of sins". The language that Paul cites in Moses, brings to Jewish Christian minds who read this the fact that when Jesus instituted these words, He said that He is giving His apostles His own blood in the New Covenant. Not that he will give his blood in the future, when he dies for him the next day. But at that time he is giving his blood. This absolutely clearly shows that Paul is speaking here, even in the backdrop to verses 22-24, of the Eucharistic sacrifices. When he says there are better sacrifices than that of the sacrifices of the Old Covenant, there is absolutely no other way than saying that this sacrifice Paul is speaking of, is the Eucharistic sacrifice. What "better blood sacrifices", in the plural, does Protestantism offer, that fulfills Heb. 9:23? If you add all these points together, plus the immediate context, the only way to sufficiently explain these words is the Eucharist.

Now, with that in the background we can approach verses Heb. 9:26 through 28, which speak of the once and for allness of Christ's sacrifice. We know that Christ does not repeat his death, but that Christ is currently offering sacrifices that are better than the old covenant sacrifices. Again, only the Eucharist sacrifice explains Heb. 9:26-28, when read in the context of Heb. 9:20-25. Any attempt to read Heb. 9:26-28 in order to say that the Mass is 'unbiblical' operates in a manner that totally ignores the context where the terms 'blood of the covenant', and 'better sacrifices' were just used a few verses earlier. Also, in v. 24 we have Jesus entering into heaven appealing to God for us for our sins, which is exactly what he does in the Eucharist. Thus, the Heb. 9:20-28 passage which shows that there is a once and for all sacrifice that is offered in many places, shows how Mal. 1:11 is being fulfilled by the Eucharist. There, a pure offering (sacrifice) had been prophecied by the prophet, which is offered in many places. This sacrifice for our sins is made present with Jesus in heaven appealing to God on our behalf (Heb. 9:24). Jesus is not killed repeatedly (v. 25), but that one sacrifice is made present now. The once and for all sacrifice has become the once and for alltime sacrifice for our benefit.

The early Fathers recognized this. St. John Chrysostom seems to forsee the Protestant objection which says that one can no longer offer sacrifice (and of course ignores v. 23) and to repeat the sacrifice is a denial of a sufficiency of Christ's death on the cross. He faces this very same objection here when commenting on vv. 26-28:

"So Christ was once offered." By whom offered? evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. On this account are [the words] "was offered."... What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. For we always offer the same, not one sheep now and tomorrow another, it is always the same thing: so that the sacrifice is one. And yet by this reasoning, since the offering is made in many places, are there many Christs? but Christ is one everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one body and not many bodies; so also [He is] one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (saith He) "do this in remembrance of Me." (Luke 22:19). It is not another sacrifice, as the High Priest, but we offer always the same or rather we perform a remembrance of a Sacrifice. [19]

Next is a look at another passage that is often utilized by Protestants to attack the Mass.

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.

The High Priest offered sacrifices that could "never take away sins." He stood in the Holy Place, never sitting down, never resting, because his work was never completed. The offerings he made were inadequate to perfect those for whom he made them. But Christ's sacrifice accomplishes its goal. He does not stand, repeatedly offering His work. His work of atonement is completed. Instead, He is seated, His work finished, the one offering needed to perfect for all time. There is no need for repetition for "re-presentation"...

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."[20]

Ron Rhodes also refers to Heb. 10:14 as a proof text that ongoing purification for our salvation is not necessary. Here he uses it to attack the idea of purgatory, but his comments would also attack the need for an ongoing sacrifice of the Eucharist as well:

A key verse you will want to share with the Roman Catholic is Hebrews 10:14: "For by one offering He has PERFECTED FOR ALL TIME those who are sanctified." In other words, no further purging is necessary because Christ has perfected "for all time" those who have believed in Him. THAT WHICH IS ALREADY PERFECT "FOR ALL TIME" NEEDS NO FURTHER PURGING. There is no need for purgatory (or the Eucharist) for those who have truly trusted in Christ as Savior. [21]

That aside, let us go back to Heb. 10:14. Robert Sungenis directly rebuts the type of argument that Rhodes is making on Heb. 10:14. As Sungenis writes:

Although some opponents (such as Rhodes and White) may interpret the clause in Hebrews 10:14("...made perfect forever those who are being made holy") as suggesting that the salvation of Christian is complete and totally secure with no possibility of falling away, this is not what the verse is teaching. We can see this by the way the word "perfect" is used in the book of Hebrews. According to Hebrews 10:1-2, the individual's "perfection" refers to having his sins completely forgiven in order that the conscience may be free of guilt, something which the Old Covenant law could not provide (cf., 7:19;9:9). Thus, the individual stands "perfect" because his past sins have been completely forgiven, not because he has reached a perfect state which eliminates the possibility of losing his state of grace. It follows, then, that the use of "perfect" here does not mean that the individual cannot retard the sanctification process, or that his eternal perfection is a foregone conclusion (cf., Hebrews 11:40; 12:23). The verbal form chosen for "being sanctified" is a Greek participle of continuing action, which specifies the process of sanctification, a process by which we are continually forgiven of our sins, albeit now it is a complete or "perfect" forgiveness for the sins we have confessed. In other words Christ did not make a blanket forgiveness of sin but has perfected the process by which sin is forgiven when it is confessed. [22]

Further down Paul refutes any idea of the idea that because you have believed, you are assured of salvation, and have no worry in reference to that, as the Protestant authors have interpreted Hebrews 10:10-14:

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?

In the beginning of this passage, Paul encourages believers to draw near with a true heart. The effects of baptism are alluded to, when Paul mentions that we can draw near with a clear conscience because of our washing with pure water (v. 22). This is similar to how Peter says that baptism saves us and gives us a clear conscience (1 Pet. 3:21). The grace from baptism survives and cleanses us, just as Peter writes that baptism now does save us. This grace helps us as he then tells us to hold fast the confession of our hope in Christ (v. 23). God is faithful to his promise and will give grace to those who cooperate and persevere in faith. Then Paul encourages the believers to not neglect to meet together, and encourage one another. Thus, there is a clear allusion to attending Mass, when he writes about the need to meet together.

Paul writes that there is a mortal sin by sinning deliberately after receiving the knowledge of the truth. (v. 26). We know he is speaking of believers as we see later Paul write that these are sanctified people who will be punished (v. 29). However, isn't every sin that we do in fact deliberate? So is Paul writing that if anyone sins after being a believer that they are condemned? No. Paul elsewhere shows that there are distinctions between types of sins (Heb. 12:5-15, 1 Cor. 3:14-17). Not every sin causes our disinheritance. However the immediate background to the sin of v. 26, is vv. 24-25. Paul had warned of not neglecting of the assembling together. Remember earlier, even the sin of neglecting had salvific consequences. Heb. 2:3 says, "How shall we escape, if we neglect so great salvation; The sin mentioned in Hebrews 10:26 is thus not going to Mass. V. 26 is a continuation of the preceding passage. Often, when people go out to prove that this passage proves that one will lose salvation (It does, but not in the way that they say that it does), they leave out the important context. V. 26 says, For if we sin willfully after that we have received the knowledge of the truth. In other words, it is a continuation of what he had been writing earlier (the forsaking of assembling together). He is not speaking of sin in a general sense, but a specific sin that separates one from God. Thus, v. 26 makes a lot of sense when Paul writes that there no longer remains a sacrifice for sin, when one willfully refuses to come to worship. It is thus a mortal sin to neglect the worship instituted by Christ. Paul has written in many ways in Hebrews that Christ's work is far superior to the Old Covenant. Worship and grace provided in the New Covenant far surpasses the Old Covenant worship and grace. Paul thus lambastes those who do not stay in the worship of the New Covenant. One actually spurns the Son of God and profanes the blood of the covenant when he commits the sin of absenting himself from the Sacrifice of the Mass (vv. 24-26). We must remember that the phrase blood of the covenant is used elsewhere in the New Testament only when Christ instituted the Eucharist (at the heart of the Mass).

What is another hint that what Paul is writing about pertains to the Eucharist? Notice the words that Paul used in profaning the blood of the covenant (v. 29). Paul notes that the believers have already been sanctified by this blood. This means that they have been partakers of the flesh and blood of Christ in the first place (John 6:51-58). They have been sanctified by the grace given. Again, Paul uses the phrase 'blood of the covenant' in Heb. 9:20 and in Luke, Matthew and 1 Corinthians accounts of the institution of the Eucharist.

Paul in Hebrews 10 uses language that specifically calls us to the Eucharistic feast. The language that Jesus himself uses of blood of the covenant calls us back to Exodus 24, in the institution of the covenant between God, Moses, and Israel and the sacrifice of bulls. Here Paul refers us to Christ's much superior sacrifice in the New Covenant, which is spoken of here. Notice in v. 26, Paul writes there no longer remains a sacrifice for sins. One who had access to the sacrifice, no longer has access to it by their absenting themselves from that sacrifice. What is the sacrifice? The context which we have examined only points to the Eucharist, which applies the fruits of Christ death on the cross to believers. By direct inference, there does remain a sacrifice for sins, for those who do not forsake the assembly of believers, and come to worship God in the way Christ instituted.

V. 27 shows that those who have so sinned, will be facing a fearful judgment. As Moses had two witnesses to suffice to bring condemnation of someone (v. 28), the two witnesses that will so condemn in the New Covenant will be the Holy Spirit and Jesus Christ (V. 29). By going back to the Old Covenant, they have spurned the Holy Spirit, Jesus Christ, (v. 29) and the blood of the covenant. However, the people so spoken of by Paul, have already been sanctified by the redeeming blood of Jesus Christ, and deserve to be condemned even more than those who turned their back on Moses and God in the Old Covenant.

Hebrews 13:9-15

9 Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods, which have not benefited their adherents. 10 We have an altar from which those who serve the tent have no right to eat. 11 For the bodies of those animals whose blood is brought into the sanctuary by the high priest as a sacrifice for sin are burned outside the camp. 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go forth to him outside the camp and bear the abuse he endured. 14 For here we have no lasting city, but we seek the city which is to come. 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.

St. John Chrysostom recognizes this is a reference to the Eucharistic sacrifice when he writes:

Reverence, therefore, reverence this table, of which we are all communicants!(1 Cor. 10:16) Christ, slain for us, the SACRIFICIAL VICTIM WHO IS PLACED THEREON! (Heb. 13:10) [23]

Father Michael Mueller makes a reference to this passage and the term altar, and its relevance to a real sacrifice. After quoting Hebrews 13:10, he writes:

Now an altar always implies a sacrifice, since it is used for no other purpose. The use of altars for the purpose of religion is coeval with the preservation of the human race by Noah; and from times of the remotest antiquity, the greatest respect has been ever exhibited for the place which had been more especially set apart for the worship of the Supreme Being as well as for the altar which was erected there.

That a particular ceremonial, accompanied by an especial form of prayer, has been invariably followed at their respective dedications, seems indubitable. Everyone will immediately remember not only the solicitude with which Noah, on issuing from the Ark, immediately hastened to erect an altar for sacrifice (Gen. 8:20), but also the injunctions delivered by Almighty God to Jacob that he should make to Him an altar at Bethel. (Gen. 35:1). Moses too, was thus commanded by the Lord: "Seven days shall thou expiate the altar and sanctify it, and it shall be most holy" (Ex 29:37), and the book of Numbers (Num. 7:84) we find enumerated the many splendid presents which were offered by the princes of Israel on the occasion of the solemn consecration of the tabernacle I the dedication and anointing of the altear. The excellence and holiness with which the altar of the New Testament is invested are asserted by St. Paul, who admonishes the Hebrews (Heb. 13:10) in the words above quoted "We have an altar, whereof they have no power to eat who serve the tabernacle. [24]

Now on to the other verses after v. 10 to round out Paul's thoughts. He mentions in v. 11 that those who offer the Levitical priests would offer animals whose blood would be brought into the sanctuary were burned outside the camp (Leviticus 16:29, 23:27, and Num. 29:8). [25] Jesus likewise was killed outside Jerusalem. Remember, back in Hebrews 9, the Old Covenant sacrifices would not cleanse from sin. Jesus here was willing to suffer for us, to sanctify us with his own Blood. His blood is now distributed to us in the Eucharist. Paul then exhorts us to approach the approach the eternal city. With this grace given to us in the Eucharist, we are enabled to do so. We are enabled to suffer for Him. For that we can offer up a sacrifice for praise to God, for the sacrifice that he offers us in the Eucharist.

In the Dhouay Rheims commentary of the New Testament there are some relevant quotations from St. Augustine in 1. Cont. Advers. Leg. and proph c.xvii.and c. xx:

What is a more holy sacrifice of praise, then that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church.

The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise. [26]

[1] James White, The Roman Catholic Controversy, Bethany House Publishers, Minneapolis, MI, 1996, p. 177.

[2] Ron Rhodes, Reasoning from the Scriptures with Catholics, Harvest House Publishers, Eugene, Oregon, 2000, p. 207

[3] Rev. Fr. Geo. Leo Haydock, The Old Testament of the Holy Catholic Bible, Catholic Treasures, Monrovia, CA, printed 1859, 1992, p. 29.

[4] St. Cyprian of Carthage, Epistle LXII, 4, Philip Schapf, Anti-Nicene Fathers, Volume 5, Hendrickson Publishers, 1994, p. 359. This can be found here: http://www.ewtn.com/library/PATRISTC/ANF2-9.TXT

[5] St. Clement of Alexandria, Stromata, Book 4, 25, Philip Schapf, op. cit., Vol. 2:439. http://www.ewtn.com/library/PATRISTC/ANF5-8.TXT

[6] Fred Horton, The Melchizedek Tradition, Cambridge University Press, Melbourne, 1976, pp. 122, 157-9, 114.

[7] Scott Hahn, Tape series The Epistle to the Hebrews 8 tapes, tape 3, St. Joseph Communications.

[8] Robert Sungenis, Not By Bread Alone: The Biblical and Historical evidence for the Eucharistic Sacrifice, Queenship Publishing, Goleta, CA, 2000, p. 95.

[9] Email received from Shawn McElhinney, 12/15, 2000, per exchange he had on the Catholic Converts Message Board, now at this url: http://forums.catholic-convert.com/viewforum.php?f=1

[10] St. John Chrysostom, Homilies on Hebrews, Homily XIII, Philip Schapf, Nicene and Post-Nicene Fathers, First Series , Volume 14, p. 429.

[11] Rhodes, pp. 188-189.

[12] ibid., p. 133.

[13] White, 178.

[14] Cardinal Joseph Ratzinger, The Spirit of the Liturgy, Trans. by John Saward, Ignatius Press, San Francisco, 2000, pp. 134-135. .

[15] St. John Chrysostom, Homilies on Hebrews, Homily XIII, 8-9, Philip Schapf, Nicene and Post-Nicene Fathers, First Series, Volume 14, p. 430.

[16] ibid., Homily XIV, 1, 2, p. 433.

[17] James Buchanan, The Doctrine of Justification, The Banner of Truth Trust, Carlisle, Pennsylvania, 1867, Reprint 1997, pp. 109-110.

[18] St. John Chrysostom, Homilies on Hebrews, Homily XVI, Philip Schapf, Nicene and Post-Nicene Fathers, First Series, Volume 14, p. 444.

[19] ibid., Homily XVII , pp. 447, 449.

[20] White, p. 179.

[21] Rhodes, p. 239.

[22] Sungenis,, p. 104.

[23] St. John Chrysostom, The Epistle to the Romans, Homily VIII, Philip Schapf, Nicene and Post-Nicene Fathers, First Series, Volume 11, p. 394.

[24] Father Michael Mueller, The Holy Sacrifice of the Mass , Tan Books and Publishers, Rockford Illinois, 1883, 1992, p. 133.

[25] Rev. Fr. Geo. Leo Haydock, The New Testament of the Holy Catholic Bible, Catholic Treasures, Monrovia, CA, printed 1859, 1991, p. 1599.

[26] ibid. p. 1599.

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