Redeemed Zoomer REFUTED on the Mass

Añadido: 2026-05-04

[00:00:00]Out of the various texts quoted by Protestant apologists against Catholicism, there's one that is extremely hard for many Catholics to answer. This text is Hebrews 10:18 where St. Paul writes, quote, "Where there is forgiveness of these, there is no longer any offering for sin." The reasoning is quite simple and seems very convincing at first glance. If St. Paul is right and there is no offering for sin, how can the Catholic theology of the Mass possibly be right? One of the defining features of Catholic theology is that we view the mass as what is called a propitiatory sacrifice. A propitiatory sacrifice differs from other kinds of sacrifice in so far as it seeks the forgiveness of the obligation we have to punishment for sinning against God.

[00:00:40]Hence, it would seem like this text is in direct contradiction to this theology since it says that there is no longer any offering for sin whatsoever after the one sacrifice of Christ. It is for this reason that Protestant theologians articulate their view of the Eucharist in a completely different manner. A sacrifice can be done for multiple different ends. For example, under the old law, there were particular sacrifices intended to be done for thanksgiving. Hence, the Protestant will say that our prayers or the Eucharist can be called sacrifices, but only in the sense they are sacrifices of thanksgiving or adoration, not for propitiation, which has for its object the elimination of the obligation of punishment due to sin. While at first glance this line of reasoning may seem pretty airtight, in reality it is sophistical and does not read the text in the context of the entire epistle. I showed this more at length in a nearly 6,000word essay that I posted on my blog tomism.com yesterday. So if you want to study more about this topic, check it out. To summarize the response to this objection before I get into more detail, the main flaw in this argument is that it reads the entire chapter as being merely concerned with the expeation of sin. that is with the forgiveness of our debts of sin which we call propitiation earlier. Once it is realized that the scope of this chapter and of the entire epistle is much broader than this then it clearly and obviously follows that the reasoning followed by the Protestants would lead to such manifest absurdities as to destroy fundamental notions of the Christian religion. Since Hebrews 10 refers to the elimination of all of the effects of sin, including disorder of our souls and the actual helps that allow us to overcome temptations to sin, then it would follow on their reasoning that none of these effects can be sought by our own acts united with the sacrifice of Christ.

[00:02:19]Yet, this is clearly absurd on two grounds. First, the epistle constantly commands us to approach Christ by our own acts to seek these ends. Second, the Protestants obviously believe that we ought to make religious acts to seek these ends. Father Francisco Suarez makes the second point when he writes, quote, "As to efficacy, not even the heretics themselves say that by the one oblation of the cross, all the sanctified have been perfected, since even they require something else so that that satisfaction may be applied to us, namely either baptism or faith or something else of this kind." End quote.

[00:02:53]St. Robert Belleream states the same.

[00:02:55]Quote, "The fact that Paul does not exclude sacrifices that were representative of and applicable to the sacrifice of the cross is manifestly clear from the fact that otherwise one would be able to exclude baptism in the Lord's supper, which are also sacraments representing and applying the fruit of the cross, name more, the word and faith and prayer and all means are instruments whereby the fruit of the cross is applied. For we can argue this way, through the cross all sins have been remitted. Therefore, all instruments of justification are in vain. End quote.

[00:03:25]Hence, the Catholic reading of Hebrews 10 is much more consistent with the Christian religion and with the epistle itself. This reading states that St. Paul claims that the sacrifice of Christ on the cross is the unique sacrifice for sin in so far as all the effects of sin are removed in virtue of that sacrifice.

[00:03:42]This does not necessarily mean that every act which is done by us to seek this end is superfluous. On the contrary, this means that Christ brings about the ends of his sacrifice through these acts in order to redeem us by them. From this, Catholic theologians will make a distinction between the sacrifice of Christ as the universal and all sufficient satisfaction done once and for all by him and the particular application of the sacrifice done in virtue of the passion of Christ done repeatedly in time. While in my opinion this is pretty obvious from the text itself, it will be helpful to actually look at the main themes and arguments of the previous nine chapters of the epistle which leads to this conclusion at the end. Beyond refuting this one argument against Catholicism, we will also see that the Catholic doctrine of justification is clearly taught here by St. Paul. It is indisputable that the main subject of the entire epistle to the Hebrews is the superiority of Christ in the new covenant established by him over the old covenant. The purpose of treating the subject is clearly to exhort Jewish Christians to remain in the faith and not to abandon Christ.

[00:04:44]This subject and purpose form the foundation of understanding St. Paul's epistle. And without keeping this in mind, one will not be able to understand the unified message of Hebrews. This subject and purpose are able to unite well those particular themes of the epistle that are repeatedly treated. The first theme is that the new covenant is superior to the old covenant in that it is truly able to take away the entirety of sin. by the work of Christ. Here St. Paul treats the same theme as he does at length in his epistles to the Romans and Galatians. The second theme is the positive exhortation. The positive exhortation is that due to the superiority, we ought to hope in Christ who is able to give these benefits abundantly to us through the new covenant. The third theme is the negative exhortation. The negative exhortation warns those who do not heed the positive exhortation by either unbelief or mortal sin that they will be held guilty for their crimes and will be punished for them by God. While the third theme is important for Catholic sotiology, the first and second themes are most important for our purposes here. This will allow us to gather more detail about the redemption as presented by Hebrews for our interpretation of Hebrews 10. Since the first and third themes are very closely related, I will treat them together. The first theme presents the superiority of the new covenant over the old covenant in the redeemer's ability to actually remove our sin and give us the blessings of eternal life. This is obviously one of the main themes of the 10th chapter of Hebrews and presenting the teaching of the whole epistle will provide us the context for interpreting the 10th chapter allowing us to understand how the Protestant reading is completely untenable. This superiority is what is called the great salvation in the second chapter. As I went over in my video titled Catholic justification is biblical. The term salvation has a particular meaning in the texts of the New Testament, especially in the text of St. Paul. It does not refer to the mere forgiveness of debts or non-imputation of sins, but refers to a change affected by God within us. In our salvation, we are transformed from darkness to light, from walking after the spirit to walking after the flesh. While this salvation does not come by works, but by grace through faith, we are created in Christ Jesus for good works. As St. Paul describes in his epistle to the Ephesians, we are made alive in Christ and transformed from walking quote in the passions of our flesh following the desires of body and mind. End quote.

[00:06:59]This idea of salvation is succinctly stated by St. Paul in his epistle to Titus. Quote, "We ourselves are once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by men and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our savior, so that we might be justified by his grace and become hes and hope of eternal life." End quote. As we will see throughout our study of St. Paul's epistle to the Hebrews, the same idea of salvation as a transformation of ourselves from injustice to justice by the grace of Christ through faith is preached here as well. Later in the second half of the second chapter, the work of redemption is described by St. Paul in terms of subjection. Christ has by his suffering and death subjected all things to himself by the grace of God.

[00:08:01]This subjection of all things is an objective fact that has been accomplished. Yet it is something that is also coming to be in time. Quote, "Now putting everything in subjection to him, he has left nothing outside his control. As it is, we do not yet see everything in subjection to him." End quote. It is through this suffering and the subjection of all things to himself that he is able to bring many to glory, which is said to be through sanctification. The reason for the importance of this objection is described thus quote that through death he might destroy him who has the power of death that is the devil and deliver all those who through fear of death were subject to lifelong bondage end quote by sin we are placed under the bondage of the devil. Hence Christ through his suffering placed all things under his subjection including the devil and the people under his bondage. Hence the work of Christ is meant to free us from the bondage of the devil. In the text quoted above from Ephesians and Titus, the bondage of the devil is something clearly of a moral nature. We are in bondage to the devil in so far as we are in slavery to sin and follow the impulses of the flesh. Hence, while speaking of the expeation of sin, St. Paul brings forward the fact that quote because he himself has suffered and been tempted, he is able to help those who are tempted. End quote. As he stated earlier in the chapter, all things have been objectively speaking placed under the subjection of Christ. Yet such objective subjection does not appear due to the faithlessness and rebellion of many. Hence, it is part of the priestly work of Christ essential to this great salvation that we approach him and receive the help in times of temptation to be freed from the devil. The conditions for remaining under the subjection of Christ and receiving his benefits are commonly treated in this epistle as well. It is one thing to speak of the objective work of redemption whereby Christ merited salvation for us or the effects of redemption in the forgiveness of our debts and transformation to justice. Yet it is another thing to speak of those conditions or prerequisites for uniting ourselves to this work of redemption.

[00:09:58]Catholic theology teaches that the first disposition and foundation for the entire work of justification is the act of faith and our continual union with him supposes the state of grace which is sustained by formed faith or faith working through love. This is very clearly thought throughout St. Paul's epistle to the Hebrews especially in those texts speaking about faithlessness, unbelief and apostasy.

[00:10:20]St. Paul in chapter 3 uses the image of a house. Christ is the builder of the house who is able to unite men to himself and transform them into living stones. This is a frequently used image throughout the New Testament. He states that quote and we are his house if we hold fast our confidence and pride in our hope. End quote. As he goes on to explain in the rest of the chapter, the lack of this confidence which holds fast to the end is the slip into apostasy which happens through an evil unbelieving heart that refuses to obey God in Christ and deliberately sins.

[00:10:51]This certainly explains quite well in Lucid Images the Catholic teaching on this matter, especially on mortal sin.

[00:10:57]He returns to this theme at the end of chapter 4. Christ is there described as our great high priest. In light of this, we are exhorted to approach Christ to seek the promised benefits of his covenant. Quote, "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." End quote. Here two benefits are promised from our approach to Christ. First, we ought to approach him in order to quote receive mercy. This is the forgiveness of our sins and transgressions. Second, we ought to approach him to quote find grace in the time of need, which are those graces which sustain us in the state of grace. For we were just warned and are warned time and time again about the avoidance of sin and disobedience.

[00:11:39]For in our weakness, we may imitate the Jews and reject the salvation offered by God. Hence, we ought to approach Christ who is able to strengthen us against mortal sin. This confidence in the intercession and mediation of Christ before God is rooted in the objective work of Christ who day by day on earth supplicated God, an image of what he does forever in heaven. Quote, "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. Although he was a son, he learned obedience through what he suffered. and being made perfect, he became the source of eternal salvation to all who obey him, being designated by God, a high priest after the order of MelkiseDC." End quote. This confidence is founded in the justice and promise of God. God is just in sustaining us in grace and keeping us free from sin due to our acts of charity before God, which come to us from Christ. of course, quote, "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." End quote.

[00:12:45]Yet, he states that they ought to be earnest to remain in this state unto the end, so that they may realize the fruits of hope, which is eternal life described earlier in the epistle as that promised rest. At the end of the sixth chapter, he describes the role of the promises of God in receiving eternal life. For God promised blessings to Abraham if he was to obey him. Likewise, we ought to patiently endure until the end so as to receive that promise which is completely certain as based on the very trustworthiness of God. Quote, "Thus Abraham, having patiently endured, obtained the promise." End quote. In chapter 7, the superiority of the priesthood of Christ begins to more clearly come into focus as the main topic of discussion, which will culminate in chapter 10. From this point, the focus of the themes intensify and its relationship to the interpretation of chapter 10 becomes more clear. What has been stated less clearly up to this point will be more clearly stated in these chapters. In the seventh chapter, St. Paul discusses the relationship between the priesthood of Christ and the priesthood of the Levites in the Old Testament. St. Paul writes, quote, "Now if perfection had been attainable through the Levitical priesthood, for under it the people received the law, what further need would there have been for another priest to arise after the order of Melkisedc rather than one named after the order of Aaron?" End quote. This will become the thesis statement of this entire section.

[00:14:05]Perfection was not attainable under the Levitical priesthood. Perfection is only attainable under the priesthood of Christ. What is this perfection which is spoken of here? It is our salvation described up until this point. This is the coming of the mercy and grace of Christ so that we are delivered from the bondage to Satan and forgiven of our sins. St. Paul continues and writes, quote, "On the one hand, a former commandment is set aside because of its weakness and uselessness, for the law made nothing perfect. On the other hand, a better hope is introduced through which we draw near to God." End quote.

[00:14:36]The text is clear. The old law was weak and useless since it never made anything perfect. The new law instituted by Jesus Christ, on the other hand, is not weak and useless, but is quite useful in that it is able to draw near to God. This drawing near has already been a theme spoken of up to this point in the epistle. It refers to our ability to confidently approach the throne of grace, whereby we may have mercy for our sins and to help in times of need. An important point of difference is then brought forward, which will have major ramifications for interpretation of Hebrews 10. St. Paul writes, quote, "The former priests were many in number because they were prevented by death from continuing in office. But he holds his priesthood permanently because he continues forever. 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."

[00:15:24]End quote. Due to the perfection of the priesthood of Christ, there only needs to be a single high priest, Christ. The reason for this is his continual ability to always intercede for us. We have already seen that he is always willing to give those helps that we need if we approach him. Now we see that this role is something eternal. He is constantly able to save those who draw near to God by justifying us before God in virtue of his priestly work. It is in light of this statement that we see something quite similar to what we will read about in Hebrews 10. Quote, "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." End quote. The logic here is simple. Christ lives eternally and is without blemish. Hence, he was able to make his sacrifice once for all upon earth and then to continually intercede for us in heaven so as to make all those who draw near to God perfect. This reflects much of what was said earlier about the subjection of the world under Christ. This subjection is an objective fact that was once done by his work on earth. Yet, this is actualized over time and bringing others in subjection to him by liberating those enslaved to the devil. In Hebrews 8, he explains this mediation by Christ in greater detail.

[00:16:36]He is described as our high priest who sits at the right hand of God to continually intercede for us as the minister in the heavenly tabernacle. St. Paul here describes the main elements of worship and their bearing on our salvation in order to show the perfection of the new over the old. The main role of a priest is to offer something in a sanctuary for the removal of sins. Hence, there are four main elements. The priesthood, the sanctuary, the sacrifice, and the effects of the sacrifice. He has already spoken about the superiority of the priesthood and the law of the new over the old. Now he speaks of the superiority of the sacrifice and the place of sacrifice.

[00:17:10]Under the old law, the priests offered sacrifices in an earthly sanctuary that was meant to reflect the heavenly sanctuary of God. Yet under the new law, the sacrifice occurs in the heavenly sanctuary rather than in the earthly sanctuary. Then he goes on to speak of the greater effects of the sacrifice, the promises given in the covenant. This is important for understanding the superiority of the new over the old.

[00:17:31]Under the old covenant, there was not the removal of sin. Under the new covenant, there is the removal of sin.

[00:17:37]Both in that we are now able to obey the law of God, and we have the forgiveness of our sins. St. Paul quotes Jeremiah saying both, quote, "I will put my laws into their minds and write them onto their hearts, and I will be merciful towards their iniquities, and I'll remember their sins no more." The old law did not have these promises. Hence, in the words of St. Paul, it was not able to make anyone perfect who approached God through it. Yet the new law is able to bring about those promises, and we are able to be perfected through Christ. In the old law, the elements and sacrifices were weak and never able to bring about salvation, but only with the keeping of certain legal requirements. Quote, according to this arrangement, gifts and sacrifices are offered, which cannot perfect the consciences of the worshipper, but deal only with food and drink and various ablutions, regulations for the body imposed into the time of reformation. End quote. These are the better promises, the better effects of the new law to be able to actually save those who seek salvation in it. This is compared with the work of Christ. Quote, "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, 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." End quote. If we remember the elements of a sacrifice, we see that St. Paul is integrally presenting the various ways in which the sacrifice of Christ is of greater perfection than that of the Old Testament. First, the priest is greater. Christ is high priest. Second, the tabernacle is better, the greater and more perfect tent. Third, the sacrifice is better, taking not the blood of goats and calves, but his own blood. Fourth, the promise of the covenant or the effects of the sacrifice is greater, securing an eternal redemption. This fourth element of the promises of the covenant and their effects within us is then treated in much greater detail. Quote, "For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a hepher sanctifies for the purification of the flesh, 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?" End quote. The promised effects of the sacrifice of Christ are greater than the promised effects of the sacrifices of the old law. Christ sacrifice is actually able to purify us so that we are apt to serve God which was not done except externally by the old law from this service to God which is explained under the image of subjection earlier in the epistle. We are apt to receive the promised inheritance of eternal life. Quote, "Therefore, he is the mediator of a new covenant so that those who are called may receive the promised eternal inheritance since a death has occurred which redeems them from the transgressions under the first covenant." End quote. It is by this passion and death that Christ remains in heaven eternally as our mediator. The perfection of the new law is manifest in the fact that this sacrifice of Christ is not repeated. It is done once and by this one sacrifice Christ is able to appear before God as the mediator on our behalf. Quote, "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. Nor was it to offer himself repeatedly, as the high priest enters the holy place yearly with blood not his own. 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." End quote. At this point, we reach the 10th chapter of Hebrews. So it will be helpful to summarize before we finish. Christ's priesthood and covenant is superior to the priesthood and covenant of the Old Testament. This is especially evident in the effects of the sacrifice of Christ in heaven, which is to redeem us from our sins, bringing about eternal transformation and the forgiveness of sins. While this sacrifice occurs once and only once, Christ sits at the right hand of God to constantly make intercession for us in heaven as he had done himself on earth.

[00:21:24]Yet, we ought to be especially vigilant against mortal sin, which will cut us off from the benefits of the covenant.

[00:21:30]In light of all of this, the sense of Hebrews 10 becomes obvious. First, St. Paul repeats again the weakness of the law and its inability to actually heal sin and bring about the effects of eternal life. Quote, "For since the law has but a shadow of the good things to come, instead of the true form of these realities, it can never by the same sacrifices which are continually offered year after year make perfect those who draw near." End quote. What is this quote making perfect? Protestant exedites must interpret this merely as propitiation which brings about the non-imputation of the just punishment due to sin. Yet, as we have already seen above, to make perfect is a much broader notion than this. It refers not only to the forgiveness of sins, but also to the interior transformation of the heart, the giving of sufficient helps to remain in the covenant, the rewards of heaven, etc. The sacrifices of the old law were never able to bring about these effects.

[00:22:18]This is something that is obvious throughout the entire chapter as we shall see. Second, he proves the inability of the law to sanctify from the repetition of the sacrifices. Quote, otherwise would they have not ceased to be offered if the worshippers had once been cleansed. They would no longer have any consciousness of sins. But in these sacrifices, there's a reminder of sin year after year. For it is impossible that the blood of bulls and goats should take away sins. End quote. Here, St. Paul makes a point about the virtualities of the sacrifice. The sacrifice of Christ does not need to be repeated since Christ is able to affect perfection by his sacrifice. On the other hand, the sacrifices of the Old Testament are clearly not perfect since they needed to be continually repeated.

[00:23:01]As we saw above, their virtualities are limited merely to affecting an outward cleansing and legal justification, not a real perfection in the cleansing from sin. Protestant exedites must strain what is said here and in the rest of this chapter to its breaking point in order to force the text into an anti-atholic palemic. Clearly, St. Paul's point here is about the virtualities of the sacrifice, the power of the sacrifice. If there is an act that is united to the sacrifice of Christ and brings about its effects in virtue of the passion of Christ, obviously this would not be contrary to the intention of the apostle. In fact, as we shall see, this is exactly stated by the apostle in other places. Third, he makes the same point from the action of Christ who refused to perform the sacrifices of the old covenant. Quote, he abolishes the first covenant in order to establish the second. And by that will, as we have been sanctified through the offering of the body of Jesus Christ once for all, and every priest stands daily at his sacrifice, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, then to wait until his enemies shall be made a stool for his feet. For by a single offering he has perfected for all time those who are sanctified. End quote. There is a lot to unpack here which shows the flaws of the Protestant argument. First, the intention of this passage is clearly stated here. St. Paul seeks to prove that our sanctification is brought about by the once-for-all sacrifice of Christ.

[00:24:27]It is an efficacious sacrifice with the ability to take away sin. Again, the point being made by the apostle is about the efficaciousness or virtuality or power of the sacrifice. This is confirmed near the end of the paragraph where he writes, quote, "When Christ had offered for all times a single sacrifice for sins, he sat down at the right hand of God, then to wait until his enemies should be made a stool for his feet. For by a single offering, he had perfected for all time those who are sanctified."

[00:24:53]End quote. What else is this to say than to say that the sacrifice has been made once for all and is merited the salvation of all by its action. Yet the effects of the sacrifice take place in time and through various means. Clearly, this supposes other actions that unite themselves in time to the sacrifice of Christ to bring about its effects in time. If such a supposition is made, which should be admitted by the Protestants, what is even the argument anymore against our position? Fourth, St. Paul continues and shows the extensive scope of the redemption accomplished by the passion of Christ, which brings about the forgiveness of sins, the writing of the law of God on our hearts and in our minds, and opens hope to heaven for us. Quote, "And the Holy Spirit also bears witness to us.

[00:25:35]For after saying, this is the covenant that I will make with them after those days, says the Lord. I will put my law on their hearts and write them on their minds." Then he adds, I will remember their sins and their misdeeds no more.

[00:25:47]where there is forgiveness of these, there is no longer any offering for sin.

[00:25:51]End quote. In this passage, St. Paul returns again to what this perfect redemption is. That is, it is the transformation of our hearts by the writing of the law of God within us. And it is the forgiveness of sins by the non-imputation of the punishment which they deserve. Then he draws the ultimate conclusion, which is the main point of contention. Quote, "Where there is forgiveness of these, there's no longer any offering for sin." With our investigation of the passage in light of the entire epistle, we can now respond to this objection. This can be done in two ways, either indirectly or directly.

[00:26:22]First, indirectly, we see that this interpretation by the Protestants leads to manifest absurdities if we keep in mind the actual sense of the text. For they wish to interpret offering for sin as referring to any act done by man apart from the work of Christ that providiates sin regardless of its union with the passion of Christ. In the first place, this is absurd due to the clear opposition of the epistle. itself which testifies that we ought to make acts uniting ourselves to Christ so that our sins are forgiven. Throughout the epistle, St. Paul commends the Hebrews to unite themselves to the priestly work of Christ in order to seek the forgiveness of their sins and the actual helps to overcome their temptations. In Hebrews 4:16, St. Paul states, quote, "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." End quote. We are told to make acts towards God so that we receive the benefits of the work of Christ, including forgiveness of sins and the actual helps we need to overcome sin.

[00:27:17]Obviously, these are distinct acts from the acts once done by Christ. Yet is equally clear that such acts merit these benefits in virtue of the passion of Christ. Later in Hebrews 7, he compares these acts with the acts done under the old law. quote, "A former commandment is set aside because of its weakness and uselessness, for the law made nothing perfect. On the other hand, a better hope is introduced through which we draw near to God." End quote. Here, both instances involve acts of ours which have as their end the removal of sin.

[00:27:47]Yet, in the first case, the acts are done in virtue of the priesthood of the Levites in the old law and are not able to affect the forgiveness of sins and the cleansing from guilt. But in the new law, we have access to this hope in virtue of the work of Christ who formed a new covenant with God by his suffering. Then in the same chapter, St. Paul references the same theme. Quote, "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." End quote.

[00:28:13]Here we can draw out the same line of reasoning. First, is this drawing near to God an act done by ourselves or not?

[00:28:19]Clearly all admit that it is an act done by ourselves. Second, is this salvation concerned with the removal of sin or not? Clearly all admit that it is done with the removal of sin. Now in Catholic theology, an act done for the removal of sin is by its very definition an act which seeks the end of propitiation.

[00:28:35]Hence this text speaks of acts of propitiation done by us. Yet it is obviously done in virtue of the passion of Christ and only brings us to God through the continual intercession of Christ. This is what makes these acts obviously different from the acts of the Levitical priests. In the same chapter in which the controversy exists, St. St. Paul exhorts the Hebrews to these same acts. Quote, "Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way, which he opened for us through the curtain, that is through his flesh, and since we have a great priest over the house of God, 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."

[00:29:15]End quote. In what better way does the sacrifice, the mass fulfill this exhortation? In the mass, we draw near to God by the blood of Jesus Christ offered to the father. It is the one oblation of Christ, the one sacrifice of Christ, the one victim of Christ and the one priesthood of Christ through which we enter into the sanctuary. In our prayer and other works, we obviously admit that such acts are only done in virtue of Christ and his passion. But in what better way do we show that it is only in virtue of the passion of Christ, that such effects are brought about than by presenting the same passion. In fact, the Protestant reading seems strange in light of this text. In the second place, this is absurd due to the arbitrary restriction of the scope of terms. For the Protestant reading to work, they need to restrict the scope of the 10th chapter purely to the propitiation of sins. The reason for this is quite easy to see. If we spoke about the full effects of the passion of Christ, then it is obvious that Protestants affirm sacrifices which bring about these ends.

[00:30:09]To give a stark example, they affirm that the Eucharist is a sacrifice of thanksgiving. Now, if Hebrews 10 spoke about the removal of the stain of sin as well under the phrase offering for sin, then it would obviously follow that the Protestant would contradict himself by his line of reasoning. Do any Protestants think that a sacrifice of thanksgiving is not beneficial for the removal of the stain of sin? It gets even more absurd when we go beyond mere terms and look at the realities themselves. Propitiation is a form of impetation. Propitiation infiltrates God to mercifully forgive us our debts. Does the Protestant seriously not believe that the Eucharist they offer ought not to impetrate God so that he forgives them of their sins? The notion would be too absurd to imagine. Hence, they affirm that the Eucharist is a sacrifice. Further, they affirm that it is a sacrifice that impetrates God for the forgiveness of their sins. Yet, these notions which necessarily follow from their understanding of things contradict their reading of Hebrews 10 and basic notions of the Christian religion. Yet, this gets even more absurd when you realize that the notion of sin and the removal of sin given throughout the epistle is actually broader than mere propitiation and consists of the inner purification of man in the actual helps given to overcome sin. This begins in the second chapter of the epistle. The salvation announced which is our sanctification is said to involve the subjection of ourselves under the power of Christ rather than the devil. Quote, in putting everything in subjection to him, he left nothing outside his control. As it is, we do not yet see everything in subjection to him. For it is fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the pioneer of their salvation perfect through suffering. For he who sanctifies, and those who are sanctified, have one origin, since therefore the children share in flesh and blood, he himself likewise parttook of the same nature, that through death he might destroy him who has the power of death, that is the devil, and deliver all those who through fear of death were subjected to lifelong bondage." End quote. The salvation offered in and by Christ, which is the same one preached as the removal of sins in Hebrews 10, goes beyond the propitiation for sins and references the subjection of man to Christ rather than the devil, which is brought about in virtue of his suffering. If there was any doubt about this connection, St. Paul removes such doubt in his description of the priestly work of Christ in his passion. Quote, "Therefore, he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God to make expeation for the sins of the people. For because he himself has suffered and been tempted, he is able to help those who are tempted." End quote.

[00:32:36]The actual helps offered by Christ in his priesthood to those who are tempted in their suffering is obviously an end that goes beyond the mere propitiation of sin. Further, the subjection of man to Christ described is also something that goes beyond mere propitiation. St. Paul reemphasizes the same theme at the end of chapter 4 using language that clearly excludes the Protestant reading of the intention of the author in this epistle. Quote, "We have not a high priest who is unable to emphasize with our weakness, but one who is in every respect has been tempted as we are, yet without sinning. 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." End quote. The removal of the effects of sin envisioned for the priesthood of Christ is something that goes beyond the end of propitiation but is envisioned for the removal of the entire life of sin. In this work, he is described as the source of eternal salvation to all who obey him. These effects begin to be described as the perfection that the law does not offer through its weakness and uselessness in Hebrews 7. Although it is only beginning in Hebrews 8 that we get more clarity about what this perfection actually is in the epistle. These are described as better promises and are detailed in reference to the prophets.

[00:33:47]Quote, this is the covenant that I will make with the house of Israel after those days, says the Lord. I will put my law into their minds and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach everyone his fellow or everyone his brother, saying, "Know the Lord. For all shall know me, from the least of them to the greatest, for I will be merciful towards their iniquities, and I will remember their sins no more." End quote. While it is obviously true that some of this refers to the forgiveness of sins, especially when he writes, "I will remember their sins no more." But it would be absurd to state that this is the only effect of his priesthood and sacrifice that is relevant in this text. Who in their right mind would state that I will put my laws into their minds and write them on their hearts is in reference to propitiation. While one may put forward an objection and say that the other parts of the epistle speak of the different effects of the sacrifice while chapter 10 speaks of propitiation, this is obviously not the case due to the fact that this same exact text is cited in chapter 10 immediately after the discussion of the oblation for sin. In order to explain the effects on sin of the oblation in chapter 9, these effects are described as perfecting the conscience and an eternal redemption and to purify your conscience from dead works to serve the living God. It would be an extreme stretch to pretend as if the interior perfection of conscience being described here in contrast to the external purification is speaking about the propitiation of sins and nothing more. Primarily, it is in reference to the removal of sin interiorly so that God may be served which is evidenced from the end of the purification which is to purify the conscience for service to God. The effect must be proportioned to the end. An objection may arise at this point. Protestants affirm that justification goes beyond the mere forgiveness of sins. Hence, they can concede all of the interpretations brought forward. While it is conceded that Protestants can concede all these interpretations, this objection does not show an adequate understanding of the purpose of the critique in the first place. If the entire purpose of the epistle in speaking about the redemption brought by the priesthood of Christ is speaking about a multitude of ends beyond mere propitiation, why would the Protestant exedute then restrict chapter 10 to speaking about mere propitiation?

[00:35:54]It ignores the context of the entire epistle in the chapter itself in order to attempt a half-baked argument against Roman Catholic theology. Now that I've given an indirect reply to the objection, it is helpful here to directly reply to the objection and to actually give the sense of the text. As Catholic exed universally hold, the text of Hebrews 10 does not refer to the application of the passion of Christ in the removal of sins, but to the universality and uniqueness of the work of Christ in meriting the removal of sin. This is not a distinction that is imposed upon the text of Hebrews by theologians, but is something constantly referred to by the epistle. In Hebrews 2, there is a statement of two realities. First, there is the universal and objective fact of the subjection of all things under Christ in virtue of his passion. Second, there is the subjective fact of the affecting of the subjection of all things that takes place in time by the intercession of Christ. Quote, in putting everything in subjection to him, he left nothing outside his control. as it is, we do not yet see everything in subjection to him." End quote. In this passage, the priestly work of Christ is described whereby he has subjected all things to himself and overthrown the devil. Yet, the effects of this in the world are described as not yet appearing. Hence, the apostle goes on to describe how this is affected by the intercession of Christ in subjecting to himself those who draw near to him. This continual intercession is also described in Hebrews 7. Quote, "The former priests were many in number because they were prevented by death from continuing in office, but he holds his priesthood permanently because he continues forever. 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." End quote.

[00:37:31]In virtue of the sacrifice, Christ has become the high priest of our confession. Hence, he is able to continually apply the sacrifice for all times for those who draw near to him.

[00:37:40]This assumes a distinction between the two realities indicated in Catholic theology. This is also clearly indicated in Hebrews 10 itself. Quote, "For since the law has but a shadow of the good things to come, instead of the true form of these realities, it can never by the same sacrifices which are continually offered year after year, make perfect those who draw near. Otherwise, would they have not ceased to be offered? If the worshippers had once been cleansed, they would no longer have any consciousness of sin." He abolishes the first in order to establish the second.

[00:38:10]And by that will we have been sanctified through the offering of the body of Jesus Christ once and for all. And every priest stands daily at his service offering repeatedly the same sacrifices which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, then to wait until his enemies should be made a stool for his feet. For by a single offering he has perfected for all time those who are sanctified. End quote. There's much to unpack here. First, the old law is said to be lacking in so far as it lacks the virtue to actually take away sin. The priests of the old law had to repeat their sacrifices since their sacrifices could not at once provide the sufficient grounds for the removal of sin for those who draw near to the sacrifice. Hence, Christ abolished this. He abolished this because his sacrifice is actually able to have the effect of perfecting the conscience of the worshipper. Quote, "By that will, we have been sanctified through the offering of the body of Jesus Christ once for all." The objective reality of the passion of Christ is virtually sufficient to bring about the effects of the removal of sin.

[00:39:13]Hence it follows according to the reasoning of the apostle that Christ was able to sit down once his work was done.

[00:39:19]Yet there's an interesting detail which is added quote when Christ had offered for all time a single sacrifice for sins. He sat down at the right hand of God then to wait until his enemies should be made a stool for his feet. End quote. As we saw in Hebrews 2, the subjection of all things to Christ is an objective reality brought about by his own passion. Yet, as we also saw, this is something that needs to be effectuated in time by his intercession.

[00:39:44]Here as well, this single and unique sacrifice, quote, perfected for all time those who are sanctified. Yet, Christ waits until the full effects of this come about in the application of the work of this priesthood in bringing all his enemies under his feet. It is quite obvious what the point of all of this is. It is meant to state that there is a universal power, efficacy and sufficiency in the passion of Christ in the removal of the effects of sin which is exactly the point which is made by Catholic theology. This does not somehow exclude the continual offerings made by us in order to continue to propagate the effects of this one sacrifice as long as they are done in virtue of that one sacrifice. This is the work of Christ throughout his church in bringing about his work of intercession and those who approach him. Before I conclude this video, I want to go over a few texts from Catholic theologians who clearly explain this matter in the same exact sense that I derived from the text of the epistle in order to confirm this is the sense that Catholic theology holds.

[00:40:38]Before quoting individual theologians, it is to be noted that this same explanation was given in the octa of the council of Trent by Mel Ceno on December 9th 1551 confirming that this is the sense intended by the council fathers.

[00:40:52]First, St. Robert Bellereamine quote two things are required for the remission of sins. First that the price of liberation is found or the just satisfaction that is also due to divine justice. Second that the price be applied to men in particular which attains to the first.

[00:41:07]The sacrifice of the cross remitted all sins past, present and future.

[00:41:11]Accordingly it acquired the most sufficient price for the sins of the whole world. And so after that sacrifice was carried out and sins were remitted.

[00:41:20]No similar ablation remains for sin, that is, for acquiring the price for the remission of sins. And it is this alone that the apostle writes in that passage, "In so far as the second, the remission of all sins had not yet taken place. For there still are, and will be even to the end of the world, men for whom the price of liberation and the remission of sins must be applied, and therefore the victim remains for sin, namely the sacrifice of the mass." End quote.

[00:41:46]Second, Charles Renee Bilawart, quote, to the proof I distinguish. By one oblation he hath perfected forever them that are sanctified. As to the sufficiency of the price paid for the satisfaction and redemption of the whole human race, I concede. As to the application of this price, I deny.

[00:42:03]Likewise, where there is remission of sin, as to the sufficiency of the price, there is no oblation of another price for sin. I concede. There is no other ablation for the application of this price. I deny. Hence from this it follows only that there is no need for another Christ to die for us or for the same Christ to die many times as though his ablation did not suffice for expedating the sins of the whole world.

[00:42:26]But it does not follow that the sacrifice of the mass is useless and derates from the sacrifice of the cross since it is the same as the substance borrows its whole virtue from it and is not offered as a supplement to the sacrifice of the cross as though that were not of infinite virtue nor had paid a sufficient price for the redemption of all men but precisely so that the fruit of the price may be applied to us. Thus, it is not useless, nor derogatory to the virtue of Christ's passion, that he is always living to make intercession for us, nor that baptism or the other sacraments are frequently used, because neither does Christ intercede for us, nor baptism or the other sacraments conferred, as though the passion of Christ were not of infinite value, but so that its fruit may be applied to us."

[00:43:08]End quote. Third, Cornelius Salaped.

[00:43:11]Quote, "Paul does not here exclude the oblation of the mass, which just as faith, baptism, and penance again and again applies to us the ransom and price of that oblation accomplished on the cross whenever we fall again into sins."

[00:43:24]The apostle speaks of the universal and all powerful sacrifice that indeed is the one accomplished on the cross from which our sacrifices derive their power.

[00:43:32]That one was as it were the matter, the fountain, and the price of ours, and ours as it were the stream, the application, and the continual representation of it. Hence it is clear that the mass is not an injury to the cross since it is the continual commemoration and commendation of the cross. For the sacrifice of the cross obtained the price for us but the mass confers upon us the application of this price. The apostle opposes the ironic sacrifices to the sacrifice of Christ on the cross in respect of the power of meriting, expedating and satisfying in which those were weak and ineffective.

[00:44:05]But Christ was powerful and most efficacious. But he does not oppose or compare the expedatory sacrifice such as was that of the cross with the applicatory sacrifice just as the mass.

[00:44:15]Rather, he tacitly includes this under that for it is the subordinate to it and therefore the same with it as the victim. End quote. Fourth, Francisco Suarez provides us with a three-fold distinction that is quite helpful for distinguishing between the sacrifices done under the Old Testament and those done under the New Testament as to sufficiency and efficacy. Quote, "The verse is so imperfect that of itself it has neither power to remit sins, nor to apply the power or satisfaction already exhibited by another sacrifice, but is only a shadow and figure of the same future thing. The second sacrifice is so perfect that of itself it has value and sufficiency for taking away sins, so that it also offered for this purpose, namely to satisfy God sufficiently for sins, and so to speak, to exhibit a price sufficient for their redemption."

[00:45:04]The third sacrifice is as it were intermediate. Namely, it is not offered for acquiring the price but for applying the price already acquired. This first kind of sacrifice was found in the old law, but it is repugnant to the perfection of the new law. In the second order, there was only the sacrifice of Christ's cross beyond which no other sacrifice is necessary. For that sacrifice was so rich in price that after it no other could be required for acquiring or increasing the price of our redemption. And to seek such a sacrifice in the law of grace would be to inflict a great injury upon the cross of Christ.

[00:45:38]The third sacrifice we have is in the new law which not only does not derogate from the abundant redemption of Christ but rather applies it in us. And thus the heretics have been sufficiently answered. End quote. Well, that's all that I have for you. If you appreciate this video and would like to support more like it, please consider becoming a patron at patreon.com/milittoist.

[00:45:57]As always, God bless.