106 The Fundamentals (10 :14 ) : these passages declare that the sacrifice of Christ was offered once for all, never to he repeated. But Rome declares that Christ is sacrificed anew, every time that the Lord’s supper, which she calls “the mass,” is celebrated; and that those who administer 'it are 'sacrificing priests. The Council of Trent (Session 22) says, “Forasmuch as in this Divine sacrifice, which is celebrated in the mass, that same Christ is contained, and immolated in an unbloody manner, who once offered Himself in a bloody manner, on the altar of the cross, the holy synod teaches that this sacrifice i s , truly, propitiatory, and that, by meows therof, this is effected—that we obtain mercy and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different.” The synod commands the use of lights, incense, and the traditional vestments; also that the priests “mix water with the wine.” In chapter 9, canon 1, the synod says, “If any one say that in the mass a true and proper sacrifice is not offered to God; or, that to be offered, is nothing else but that Christ is given us to eat; let him be anathema.” In canon 3, it decreed that, “If any one say that the sacrifice of the mass is only a sacrifice of praise and thanks giving; or that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfac tions, and other necessities; let him be anathema.” The Christ of Romanism is one who is sacrificed again and again for the remission of the sins both of the living
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