33. The Gift & the Giver

Later Judaism only allowed cultic sacrifice in the Temple of Jerusalem. Like our tabernacles, it was believed to be God's earthly dwelling. However, the prophets had challenged them by arguing that God neither needed nor wanted material things. After all, as Creator, he was already their rightful owner. GOD was interested NOT SO MUCH in GIFTS as in the GIVER.

In relation to this, we could cite the passage where we are told, "Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift" (Matthew 5:23-24). In other words, the gift does not cover-up our rifts with one another. In another place, it is said, "holocausts and burnt offerings you want not" (see Psalm 51:18-19). God wants us to offer ourselves up with Christ, motivated by a contrite and humbled spirit. These Scriptural warnings were in reaction to those who put on a false facade, simply going through the motions, offering merely external participation. By coming into the world as one of us, Christ makes real sacrifice possible.

In days of old, although God was interested in receiving the giver, it was the one thing that people were incapable of offering. To the degree that it was attempted, their sacrifices were marred by sin and thus were unworthy of God. The divine offering had to be perfect. Many of the Jewish priests recognized this dilemma. Echoing the tradition found in Psalm 40:7-9, 1 Samuel 15:22, Isaiah 1:10-20, Micah 6:6-8, and elsewhere, Paul writes: "Every priest stands ministering day by day, and offering again and again those same sacrifices which can never take away sins" (Hebrews 10:11). Humanity was in a hole of its own making, out of which, none could climb.

This tragic failure is ended by the sacrifice of Christ. The author of Hebrews continues: "But this one [Christ] offered one sacrifice for sins, and took his seat forever at the right hand of God" (Hebrews 10:12). Sharing our nature, he can render the offering himself. Being divine, his offering is without blemish. His sacrifice does indeed take away the heavy yoke of sin and tears down the wall between God and man. There is a sense in which the perfect sacrifice did not begin upon Calvary, but in the manger of Bethlehem. Throughout the Lord's whole life it continued in every joy and sorrow. Sin could have no part of him and he followed his Father's will in perfect obedience. On the Cross, his offering is finally finished. "It is consummated" (John 19:30). All that he is, his being and entire life, is given back to the Father. This has an effect upon us. "For by one offering he has made perfect forever those who are being consecrated" (Hebrews 10:14). In other words, we are sanctified. "Where there is forgiveness of these [sins], there is no longer offering for sin" (Hebrews 10:18). This last sentence seems to contradict the practice of the Mass repeated daily. If Christ's sacrifice was singular and once-and-for-all, how is the Mass a sacrifice? What is the relationship between the Mass and Calvary? In a cursory fashion, these introductory remarks about the Mass have already intersected the answer to these questions. Jesus himself at the Last Supper used sacrificial or cultic language that points to his death on Calvary. We and those before us have been faithful to this ritual which Jesus commanded to be performed in his memory. In obedience to that command, Christ, as I have explained, is made present here with us. Jesus' sacrifice, strictly speaking, is not repeated, but is extended and made present. Of course, there are ways in which we might legitimately use the word "repetition" in this context. What must be maintained is that we do not kill Christ again and again.