The event, the descent and the sacrifice of Jesus Christ, opened up new possibilities that, in the Christian view, did not exist before the Event transpired. And the dogma of the Church involves setting out and explaining each and every advantage that was offered to the soul, and all these advantages depend on and spring out of Grace. Literally, a kingdom of death is seen as coming to a close and a new kingdom of life opens up.
So once one has been introduced to the *internal logic* of this event, and in Catholic terms once one has understood the liturgical function of reenactment, and if one has given one's *assent* to the meaning expressed, you could hardly turn away from it, and if you did turn away it would be the epitome of folly.
Explained in more direct terms, those who become Christians enter into a new life -- new possibilities of life on all levels but in a final sense to *everlasting life*. Whereas before this Event that avenue was not open (or if it was open it was in an extremely limited form). For this reason I say that one must examine, and understand, the metaphysical implication -- even if, as is certainly the case, it is not agreed with.
I have resolved to understand better the *internal logic* of Catholicism through reading The Holy Sacrifice of the Mass by Gihr. And for that reason -- it is definitely germane to tho on-going conversation -- I thought I'd indroduce the opening paragraphs that reveal the purpose of the Mass (the unbloody sacrifice), coming as it dies after an elaborate description of the purpose and effect of the bloody sacrifice on the cross.
The Unbloody Sacrifice of the Altar
ARTICLE FIRST
The Truth and Reality of the Eucharistic Sacrifice
The New Covenant of Grace requires a Perpetual Sacrifice -- and that the Sacrifice of the Body and Blood of Christ.
I. The offering of the bloody Sacrifice of the Cross constitutes the conclusion and crowning of the earthly, as well as the foundation of the heavenly, activity and efficacy of Christ for the salvation of mankind. In the Sacrifice of the Cross all sacrifices prior to the coming of Christ have their fulfillment and by means of it have attained their end. “On the Cross there was but one sacrifice (hostia singularis) offered to God for the redemption of the world, and the death of Christ, the true sacrificial Lamb, announced so many centuries in advance, placed the children of promise in the liberty of faith. Then also was the New Covenant sealed, and the heirs of the eternal kingdom were inscribed with the blood of Christ. Then was evidently effected the transition from the Law to the Gospel, from the Synagogue to the Church, from the many legal sacrifices to the one Sacrifice (a multis sacrificiis ad unam hostiam), in such a manner that, when the Lord gave up His spirit, the mystical veil which concealed the innermost part of the Temple and its holy mystery from view, was suddenly and violently rent in twain from top to bottom. Then truth abolished the figures (figuras veritas auferebat), and the proplecies became superfluous after their fulfillment.” The tearing asunder of the veil before the entrance to the Holy of Holies of the Old Dispensation was a sign that the Old Covenant ceased when the New and eternal Covenant of grace had been instituted in the blood of Christ. With the ending of the Old Covenant, the ancient sacrifices also ceased, because they had become useless.
2. For when the reality appears, the shadow vanishes; at the rising of the sun, night disappears. Umbram fugat veritas-Noctem lux eliminat. The Sacrifice of the Cross was a transient act, and as such it was accomplished but once, in one place-upon Golgotha-at a stated time-on that memorable and first Good Friday. Only a few personsstood at the foot of the Cross and assisted at this most affecting sacrificial drama; for all others the Sacrifice of the Cross is an historical fact: a thing of long ago and of the past. Now was there to be no further sacrifice after the death of Christ? Was Christendom to be without a perpetual sacrifice? Was Christ, the author and finisher of faith (Heb. I2,2), not to bequeath to His beloved Church a permanent sacrifice as a heritage? To say that Christ left the religion He founded without a perpetual sacrifice, is an assertion which of itself appears improbable and will later on be proved utterly false. But before we give proofs from the written and traditional word of God, from which it is as clear as the noonday sun that the Catholic Church possesses in the celebration of the Eucharist a permanent sacrifice, we will prove how exceedingly proper, yea, how necessary, in a certain sense, for the Christian religion and Church is a perpetual sacrifice, and that precisely the Sacrifice of the Body and Blood of Christ.