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The all Sufficient Sacrifice
Sidelights from Psychology and Anthropology
Published online by Cambridge University Press: 30 August 2024
Extract
The Editor asks me to write on ‘the nature of sacrifice, showing how the Mass is a sacrifice’. It sounds quite simple. It is as if I were asked to speak on the nature of buttercup, and show that the flower you have picked is a butter-cup. I can get a dictionary description of Buttercup, show you Pictures of the species of Ranunculus called buttercup, compare your specimen with these descriptions and pictures, prove to you that there is no difference whatever between them, and conclude without a shadow of a doubt that you have picked an authentic, genuine sample of the class ‘Buttercup’.
We might proceed in the same way with this present assignment. We might look up the word ‘Sacrifice’ in a standard dictionary; or start from some good definition of ‘Sacrifice’ from some Doctor of the Church. Then we could take a good look at what happens at Mass, show how it fits the definition, and conclude that Holy Mass is undoubtedly a genuine specimen of the class ‘Sacrifice’.
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- Research Article
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- Copyright © 1957 Provincial Council of the English Province of the Order of Preachers
References
1 This fact should not invalidate the application of a similar method to other sources. The Epistle itself refers not only to the Mosaic ordinance but also to the sacrifices of Abel, Abraham and even (par excellence) of the'pagan Melchisedech. It is just these three non-levitical sacrifices which are mentioned in the Canon of the Mass.
2 This is now authoritatively made clear in the encyclical Mediator Dei (pius XII, 1947), Para. 74: ‘The divine wisdom has devised a way in which our Redeemer's sacrifice is marvelloutly shown forth by external signs symbolic of dczth. By the “transutaantiation”… both his body and blood are rendered really present; but eucharistric species under which he I present symbolize the violent separation of ^ body and b ood and so a commemorative showing forth of the death which took place in reality on Calvary is repeated in each Mass, because by distinct representations Christ Jesus is signified and sown forth in his state of victim: (Italics ours.)
3 De Trinitate, iv, 14.
4 G. R. Levy, The Gate of Horn (Faber, 1948), p. 207.
5 Mircea Eliade, The Myth of the Eternal Return (Routledgc, 1955), p. 36.
6 C. G.Jung, ‘Transformation Symbolism in the Mass', in The Mysteries (Papers from the Eranos Yearbooks, Routledge, 1955), p. 321.
7 C. G. Jung, op cit., p. 320.
8 G. R. Levy, op. cit., pp. 205 ff.
9 Cur Dens Homo?, ii, 6.
10 C. G. Jung, op. cit.,y. 314.
11 St John Chrysostom, quoted by Pius XII, Mediator Dei, para. 73.
12 Cf. Mediator Dei, paras. 21, 22.
13 See C. G. Jung, op. cit, pp. 322 ff.
14 C. G.Jung, op. tit., p. 315.
15 G. R. Levy, op. cit., p. 42, cf. pp. 86, 105.
16 C. G.Jung, op. cit., p. 320.
17 J. Layard in Eranos Jahrbuch. XXIV (1955), p. 340.
18 Ibid.
19 C. G. Jung, Psychology of the Unconscious (tr. B. M. Hinkfc, 1915). PP. 475, 478f. Jung has developed, and in some respects modified, this estimate in the expanded and revised versions of this book, Collected Works, Vol. V. (1956). PP. 433 tt.
20 See J. A. T. Robinson, The Body (S.C.M. Press, Studies in Biblical Theology, p.5), pp. 58 ff.
21 Summa, III. 73, 1.
22 Summa, II-II. 85, 1.
23 Mediator Dei, paras. 89, 97, 103, n o ; cf. 24, 28.
24 Smnma, III. 79, 5.
25 Summa, II-II. 82, 2.
26 Mediator Dei, para. 126.