The Eucharistic Sacrifice

Introduction
Regarding Raniero Cantalamessa's question: "Is it still possible to talk about Eucharist
sacrifice at all?", this essay primarily seeks to answer this question. In doing so, it first
discusses the key elements of the doctrine of Eucharistic sacrifice in the light of the
magisterial teachings from the Council of Trent until the contemporary period. It then
examines the Trinitarian approach of Robert Daly in his understanding of Eucharistic
sacrifice. A further reflection on the notion of Eucharistic sacrifice will focus on both the
proposal of Daly and the response to Daly from Joris Geldhof. Finally, it provides a brief
summary and reflection on some pastoral challenges of this language of sacrifice.
Key Elements of the Doctrine of Eucharistic Sacrifice
The Eucharistic sacrifice has perhaps been one of the most debatable topics not only in
the contemporary ecumenical dialogues but also among the Catholic liturgical theologians.
The New Testament, while strongly attesting the sacrificial character of Jesus' life and death,
never referred to the eucharist in specifically sacrificial terms. 1A doctrine of the Eucharistic
sacrifice was also not positively brought about by hermeneutics or theologizing. Rather, it
resulted from the Church's battle with the objections of the sixteenth-century Reformers on
various practices of the Catholic Masses such as stipends, multiplications of masses, private
masses.2 Against this background, a magisterial teaching on the Mass as sacrifice was for the
first time produced during the Council of Trent (1545-1563). 3 The Council firmly taught that
the Mass is "a true and proper sacrifice" (DS 1751). 4 However, it did not clarify what this
sacrifice precisely meant, creating confusion and ambiguity till today. 5 Despite this fact, the

1
Joris Geldhof, "The Eucharist and the Logic of Christian Sacrifice: A Discussion with Robert J. Daly," Worship
87 (2013), 304.
2
Robert Daly, "Sacrifice and Reformation," In Sacrifice Unveiled (London: T&T Clark, 2009), 146-147.
3
John H. McKenna, "Eucharist and Sacrifice: An Overview," In Become What You Receive: A Systematic Study
of the Eucharist (Chicago: Hillenbrand Books, 2012), 194.
4
Daly, "Sacrifice and Reformation," 149.
5
Robert J. Daly, "New Developments in the Theology of Sacrifice," Liturgical Ministry 18 (2013), 52. See also:
Edward J. Kilmartin, The Eucharist in the West: History and Theology, Edited by Robert J. Daly (Collegeville,
Minnesota: The Liturgical Press, 1998), 182.

1
Catholic theologians have still maintained the centrality and vitality of the sacrificial
character in the Mass which is "expressed in the visible ritual activity of liturgy." 6
While Trent regarded this true sacrifice as a sacrifice of both thanksgiving and
propitiation, its emphasis was clearly on the sacrifice of propitiation, leading to a kind of
"works' theology"7 which the Reformers such as Luther clearly denied. For Luther, the
propitiatory language connotes "a denial of grace, a revolt of human autonomy, the
backsliding from faith into the law that Paul fought so keenly." 8 This language is also rooted
in "a phenomenological history-of-religions approach," as Neil Ormerod remarks. 9 Thus,
sacrifice not only requires "a cultic priesthood" but also is seen "as part of its religious duty to
God."10 Accordingly, the role of the priest was strongly emphasized, and the sacrifice of the
Mass seemed to be a human act rather than a divine act.
However, there was a shift of focus since the Second Council of Vatican which
"stressed that the Eucharist is a thanksgiving sacrifice." 11 It is a sacrifice of thanksgiving
precisely because the Eucharistic sacrifice is done at God's initiative and accomplished
through his abiding power and action.12 The Council's language, however, was strongly
Christological. It stated that "At the Last Supper, on the night he was betrayed, our Saviour
instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate
the sacrifice of the cross throughout the ages until he should come again." 13 Accordingly, the
sacrifice of the Mass and of the cross are both identical and different. As Trent already stated,

6
Kilmartin, The Eucharist in the West: History and Theology, 182; Cf. Ernest Falardeau, A Holy and Living
Sacrifice: The Eucharist in Christian Perspective (Collegeville, Minnesota: The Liturgical Press, 1996), 4.
7
David N. Power, The Sacrifice We Offer: The Tridentine Dogma and Its Reinterpretation (New York:
Crossroad Publishing Company, 1987), 48.
8
Joseph Ratzinger, "Is the Eucharist a Sacrifice," In Theology of the Liturgy, Edited by Michael J. Miller (San
Francisco: Ignatius Press, 2014), 208.
9
Neil Ormerod," The Eucharist as Sacrifice," In The Eucharist: Faith and Worship (Strathfield: St Pauls, 2001),
44.
10
Ormerod," The Eucharist as Sacrifice," 44.
11
Falardeau, A Holy and Living Sacrifice: The Eucharist in Christian Perspective, 31. This sacrifice of
thanksgiving is absolutely coherent with the New Testament and the early Christians' witnesses. See: McKenna,
"Eucharist and Sacrifice: An Overview," 196-198.
12
Kevin W. Irwin, "Model Eight: Sacramental Sacrifice," In Models of the Eucharist (New York: Paulist Press,
2005), 230.
13
Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium, Assessed
on 18 October 2017 (http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-
ii_const_19631204_sacrosanctum-concilium_en.html), n.47.

2
"there is but one sacrifice, offered in two ways, bloody and unbloody, and that the Mass is the
memorial and representation of the sacrifice of the Cross."14
It is in an unbloody manner that the Mass is understood as the memorial and
representation, a type of making present, of the sacrifice of the cross. This is in line with what
contemporary magisterial and liturgical documents would call "sacramental sacrifice".15 It is
in the sacramental context that once for all sacrifice is understood. 16 There is only one
unrepeatable sacrifice; and therefore, the sacrifice is not a repetition of the historical sacrifice.
Rather, it is a sacramental participation in "the saving events of the past, bringing them, in all
of their dense reality, to the present day." 17 The saving event is "the self-offering of the Son to
the Father, an offering historically accomplished on the cross and made eternally accessible
for human participation in the Eucharistic prayer."18 In this way, we not only partake of
"Christ's self-giving love" but also are "equipped and committed to live this same charity" in
both our thoughts and deeds.19 We are able to be united with God and with the Body of Christ
which is the Church. The Eucharist is but "a sacrament of love, a sign of unity, a bond of
charity, a Paschal banquet 'in which Christ is consumed, the mind is filled with grace, and a
pledge of future glory is given to us."20
Daly's Trinitarian View of Eucharistic Sacrifice
Daly holds firmly to the words of Trent, that is, the Mass is "a true and proper
sacrifice."21 Strongly influenced by the work of Edward Kilmartin, he upholds a Trinitarian
approach, clearly providing a fresh look into Eucharistic theology. As Geldhof observes, his

14
David N. Power, Sacrament: The Language of God's Giving (New York: Crossroad Publishing Company,
1999), 224.
15
Irwin, "Model Eight: Sacramental Sacrifice," 219. See also: McKenna, "Eucharist and Sacrifice: An
Overview," 206. There was a separation of the doctrine of sacrament and the doctrine of sacrifice during Trent,
failing to see the inner connection between these two doctrines of the Mass.
16
Kilmartin, The Eucharist in the West: History and Theology, 185.
17
Robert Barron, Eucharist (Maryknoll, New York: Orbis Books, 2008), 89.
18
Kimberly Hope Belcher, "The Feast of Peace: The Eucharist as a Sacrifice and a Meal in Benedict XVI's
Theology," In Explorations in the Theology of Benedict XVI, Edited by John C. Cavadini (Notre Dame, Indiana:
University of Notre Dame Press, 2012), 264.
19
Pope Benedict XVI, Post-synodal Apostolic Exhortation- Sacramentum Caritatis (2007), Assessed on 18
October 2017 (http://w2.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-
xvi_exh_20070222_sacramentum-caritatis.html), n.82. This is taken from Pope John Paul II, in his "Encyclical
Letter Veritatis Splendor (6 August 1993), 107: AAS 85 (1993), 1216-1217."
20
Sacrosanctum Concilium, n.47.
21
Daly, "New Developments in the Theology of Sacrifice," 52.

3
approach is strongly coherent with the biblical notion of sacrifice. 22 For Daly, the foundation
of his approach is perhaps that the Christ-event already did away with sacrifice in the history-
of-religion sense.23 Accordingly, the Christian sacrifice "is not primarily a ceremony or
ritual," rather, "a mutually self-giving event that takes place between persons," in which
humanity can participate.24 It is a three-moment Trinitarian event, that is, "in the first place,
the self-offering of the Father in the gift of his Son, and then the free self-offering response of
the Son in his humanity, and in completion, the faithful, in the power of the Holy Spirit, being
taken up into that Father-Son relationship."25 Thus, a true sacrifice is but a self-offering or
self-gift.
While Daly offers various implications of this Trinitarian view of sacrifice, 26 what is
most significant is that what is taking place during the Mass is the initiative of God, not of
humanity. In Geldhof's words, this is "to avoid ritualism and unworthy conceptions of cultic
practices."27 Accordingly, it clearly signifies the importance of the whole assembly, the
Church, rather than the priest alone as the primary ritual agent. The role of the priest, for him,
is not that of mediator between Christ and the Church, but rather "embedded in the Christ-
Church relationship from which the Eucharist comes." 28 The assembly then becomes the
praying assembly through and in the work of the Holy Spirit. 29 The Holy Spirit not only
transforms the bread and wine into the Body and Blood of Christ but also transforms the
faithful to be "more fully members of Body of Christ." 30 Obviously, this notion of sacrifice is

22
Geldhof, "The Eucharist and the Logic of Christian Sacrifice: A Discussion with Robert J. Daly," 301.
23
Daly, "New Developments in the Theology of Sacrifice," 51. The history-of-religions sense is defined roughly
as follows: "Sacrifice is a gift presented to God in a ceremony in which the gift is destroyed or consumed. It
symbolizes the internal offering of commitment and surrender to God. The purpose is primarily for the offerers
to acknowledge the dominion of God, but also to bring about the reconciliation of themselves with God, to
render thanks for blessings received, and to petition for further blessings for oneself and others." To apply such a
definition to the Eucharist is "disastrously inadequate." This is quoted by Michon M. Matthiesen. See footnote
49, Michon M. Matthiesen, Sacrifice as Gift: Eucharist, Grace, and Contemplative Prayer in Maurice de la
Taille (Washington DC: The Catholic University of America Press, 2013), 18.
24
Daly, "New Developments in the Theology of Sacrifice," 51.
25
McKenna, "Eucharist and Sacrifice: An Overview," 207. For a full account of this, see Daly, "New
Developments in the Theology of Sacrifice," 49-58.
26
Daly, "New Developments in the Theology of Sacrifice," 52-54.
27
Geldhof, "The Eucharist and the Logic of Christian Sacrifice: A Discussion with Robert J. Daly," 300.
28
Daly, "New Developments in the Theology of Sacrifice," 55.
29
Daly, "New Developments in the Theology of Sacrifice," 55.
30
Daly, "New Developments in the Theology of Sacrifice," 55.

4
a great contribution to the Eucharistic theology of the Church which has often focused on
Christology without much care of the Trinity, particularly the role of the Spirit.
While Daly's focus on the Trinitarian sacrifice is theological, his spiritualization of
sacrifice ultimately purports to be ethical. Eucharistic sacrifice is an ethical invitation to a life
of self-giving, self-sacrificing love, participating in the Trinitarian life through the Holy
Spirit. Geldhof, drawing the insight from Daly, remarks that "the Eucharist does not derive its
meaning from a mere remembrance of a man who had to die so that God's anger - caused by
human sin- could be satisfied. Rather, its meaning consists in inviting humanity to take up
their lives and imitate as intimately as possible- and always more profoundly- the Son of
God's example."31 The true Eucharistic sacrifice, accordingly, is not a cultic sacrifice, but
rather a spiritual sacrifice, which is, like Chauvet argues, anti-sacrificial, an "imitation of
Christ, obedience to God's word and the practice of justice and mercy towards other."32
God's Gift of Eucharistic Sacrifice33
Much of this twofold Trinitarian and spiritual/ethical language of sacrifice is explicitly
expressed in Kevin Seasoltz's account of the Eucharistic sacrifice as gift. 34 He understands
the eucharistic celebration as a twofold movement of self-gift. The first is a "descending self-
gift of the Father through Christ and in the power of the Holy Spirit," while the second is a
"faith response consisting of the self-gift of human beings through Christ and in the power of
the Holy Spirit."35 God's descending self-gift is clearly expressed in the life, death, and
resurrection of Jesus Christ, who also offer us his very body and blood, his very life, in the
Eucharist. Through this Christ-event made present by the Holy Spirit, a gift of divine, self-
sacrificing, self-giving love is realized and freely given to us. As a gift, the Eucharistic calls
for a disposition of thanksgiving and receptivity. We are invited to participate in this divine
life of self-giving through the power of the Holy Spirit. A faith response means nothing but
"an offering of self", a willingness and openness of ourselves to embrace the divine gift and

31
Geldhof, "The Eucharist and the Logic of Christian Sacrifice: A Discussion with Robert J. Daly," 306.
32
This quotation is from Louis-Marie Chauvet, Symbol and Sacrament, 312. Quoted by Gerard Kelly, Lecture
Note Week 6: Eucharistic Sacrifice (CIS, 2017).
33
As Geldhof rightly points out, an understanding of Trinitarian sacrifice in terms of gift remains undeveloped
in Daly. Geldhof, "The Eucharist and the Logic of Christian Sacrifice: A Discussion with Robert J. Daly," 302.
34
R. Kevin Seasoltz, "God's Gift of Sacrifice," God's Gift Giving In Christ and Through Spirit (London:
Continuum, 2007), 38-81.
35
Seasoltz, "God's Gift of Sacrifice," 72.

5
let our lives be filled by God. It is God's presence in our hearts which transforms us, and
makes us be in an intimate communion with God and with others.
A Trinitarian view of sacrifice as gift obviously shows the fact that sacrifice does not
solely come from the fall of humanity which led to the redemptive act of Jesus Christ on the
cross. Rather, it is "a belonging oneself" to God",36 a very being of God, shown throughout
the salvation history, from creation to incarnation and redemption. It also well articulates the
sacrifice of thanksgiving which the contemporary magisterial and liturgical documents have
emphasized. This language is reflected in the meaning of the word "Eucharist" itself.
Seasoltz, quoting Kilmartin, indicates that the term, from the Greek word "Eucharistia",
means both a thanksgiving for the gift as "a recognition of its coming from the giver", and a
response, an "intentional giving back of the gift to the giver as a way of maintaining
consciousness that the gift is a gift." 37 This clearly expresses the essence of the sacrifice of
both the Mass and the cross. As Ratzinger carefully shows, this essence is that "God gives
that we may give;....,from your gifts and offerings we offer." 38 Obviously, the sacrifice of the
Mass is not primarily the sacrifice of propitiation, rather the sacrifice of thanksgiving.
"Life through Death" Understanding of Eucharistic Sacrifice 39
Daly's Trinitarian approach clearly provides a solid theological foundation for a better
understanding of the Eucharistic sacrifice, particularly the sacrifice of thanksgiving. It can be
seen clearly in Seasoltz's development of the notion of gift-sacrifice. However, an
overemphasis on sacrifice as a Trinitarian-based dynamic of self-offering, self-giving, while
not appreciating enough the Christ-event, seems to be incomplete and abstract. In arguing that
the Christ-event did away with sacrifice in the history-of-religions sense, Daly seems to
avoid, if not to dismiss, the ritual-sacrificial context of the Eucharist. 40 His approach, while
focusing on spiritualizing sacrifice, ignores a cult ritual understanding of sacrifice.
Accordingly, it fails to rightly appreciate the negative connotations of the sacrificial language
36
Belcher, "The Feast of Peace: The Eucharist as a Sacrifice and a Meal in Benedict XVI's Theology," 260.
37
Kilmartin, The Eucharist in the West: History and Theology, 363.
38
Joseph Cardinal Ratzinger, God is Near Us (San Francisco: Ignatius Press, 2003), 47.
39
Geldhof, "The Eucharist and the Logic of Christian Sacrifice: A Discussion with Robert J. Daly," 301. As
Geldhof, indicates, an anthropological understanding of the "life through death" shown in the Christ-event can
shed more light on Daly's Trinitarian view of the Eucharistic sacrifice.
40
Cf. Matthiesen, Sacrifice as Gift: Eucharist, Grace, and Contemplative Prayer in Maurice de la Taille, 19.
Matthiesen firmly believes that Daly's account really dismisses the ritual-sacrificial context of the Eucharist.

6
embedded in the cultic sacrifice, such as victimhood, suffering, or even loss. This approach,
as Anthony R. Lusvardi rightly argues, "only masks the problem rather than solving it." 41 It is
exactly because the sacrifice of the Mass is a sacramental sacrifice, "a sacrifice-in-
sacrament", involving in "a ritual that speaks of eating and drinking the body and blood of
Christ."42
The Christ-vent, an event of "life through death", perhaps well pictures not only the
reality of God but also the disturbing aspect of human nature. Like Daly, Lusvardi argues that
this Christ-event expresses the utmost truth of God, that is, the "infinitely self-giving love of
the Trinity."43 However, this love cannot be understood without self-sacrifice, a life-giving
love, even laying down one's life for one's friends (Jn 15:13). 44 This is precisely because
"expressing such infinite love in a finite world means real death, real sacrifice. Seeking forms
of love that do not involve suffering, in this world, can only lead away from Christ." 45 This
loss sacrifice of Jesus on the cross is truly disturbing, but it is in this sacrifice that God's
identity as infinitely self-giving love is realized. 46 Moreover, the creation of humanity in the
image of the Triune God also expresses the truth that "to give oneself is not to lose oneself; it
is the essential realization of oneself."47
This sacrifice of loss indeed relates closely to the victimhood of Christ as a cultic
mechanism of scapegoating which is clearly shown in the New Testament. 48 The Council of
Trent was right in teaching that Jesus Christ is both priest and victim. Jesus as victim reminds
us not only "our own acts of victimization" but also our own innermost vulnerable, broken,
and bruised parts.49 Victimisation is in fact a dark side of our human nature. The "eucharistic
cult is a constant and necessary reminder of our hidden violence to the poor and excluded and
our need to overcome the roots of that violence through the gracious love and forgiveness that

41
Anthony R. Lusvardi, "Girard and "the Sacrifice of the Mass": Mimetic Theory and Eucharistic Theology,"
Contagion: Journal of Violence, Mimesis, and Culture 24 (2017), 173.
42
McKenna, "Eucharist and Sacrifice: An Overview," 212-213.
43
Lusvardi, "Girard and "the Sacrifice of the Mass": Mimetic Theory and Eucharistic Theology," 176.
44
Lusvardi, "Girard and "the Sacrifice of the Mass": Mimetic Theory and Eucharistic Theology," 174.
45
Lusvardi, "Girard and "the Sacrifice of the Mass": Mimetic Theory and Eucharistic Theology," 175.
46
Belcher, "The Feast of Peace: The Eucharist as a Sacrifice and a Meal in Benedict XVI's Theology," 263.
47
Belcher, "The Feast of Peace: The Eucharist as a Sacrifice and a Meal in Benedict XVI's Theology," 266.
48
Ormerod," The Eucharist as Sacrifice," 46-47.
49
Ormerod," The Eucharist as Sacrifice," 53.

7
Jesus offers us through his body and blood." 50 The representation in the Mass of the once-for-
all sacrifice of Jesus not only shows God's healing solidarity with our brokenness but also an
ethical imperative that asks us to imitate Christ to put an end to all violent sacrifices and
"truly make the sacrifice of Jesus once for all."51
Conclusion and Pastoral Challenges
In conclusion, the question of "how the sacrifice of the cross and the sacrifice of the
Mass are one and the same" is still the mystery of faith. While there are no general consensus
about the notion of sacrifice, it is impossible to exclude this language from the Eucharist.
This is particularly shown through the teachings of the Church as well as various
contemporary liturgical theologians. Regarding Daly's approach, his Trinitarian view is a
great contribution to liturgical theology, showing a right emphasis on the sacrifice of the
Mass as the initiative of God rather than of human beings. This approach, however, should
not exclude the significance of the cultic context of sacrifice. As Xavier Leon-Dufour rightly
says, "Cult is not dismissed; it is simply given its proper place in relation to the life of love
that characterises Christians."52
Some pastoral challenges can also be seen from the aforementioned language of
sacrifice. As we see, an understanding of the Eucharistic sacrifice as a self-giving love is only
and fully realized in the cultic and liturgical context. It requires an active and conscious
involvement in the whole liturgical action of offering. It is precisely this offering that
differentiates Mass from a mere Communion services. There is a pastoral tension here
between emphasizing the significance of a full and active participation in the Mass while still
giving the Eucharist to the faithful through Communion services in the absence or shortage
of the priests. Losing sight of the Eucharist as sacrifice expressed in the visible ritual activity
of liturgy, it seems that the Eucharist "is simply a commodity to be consumed, one that is
readily available in Communion services."53

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50
Ormerod," The Eucharist as Sacrifice," 51.
51
Ormerod," The Eucharist as Sacrifice," 53.
52
This is quoted by Kelly, Lecture Note Week 6: Eucharistic Sacrifice.
53
Cf. Seasoltz, "God's Gift of Sacrifice," 76.

8
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10