CHAPTER 1
The Eucharist as Sacrifice
One of the imprecisions and ambiguities of eucharistic theology is an inadequate determination of the link between the Sacrament of Holy Communion and the eucharistic sacrifice.1 Some (Protestants) simply deny the existence of the latter and know only “communion” (sacramentum altaris). Others—and here Orthodox doctrine does not differ from Catholic doctrine—place the Sacrament of Holy Communion side by side with the eucharistic sacrifice, as its fulfillment, so to speak.2 The ambiguity here arises from the fact that “Eucharist” and “sacrifice” are treated separately, as if the one could exist separately from the other as a kind of completion “over and above,” while in reality they are the same thing. The Eucharist is, precisely, a sacrifice. Or, conversely, in its very constitution, the eucharistic sacrifice of praise presumes communion as one of its potential outgrowths. Pious practice has given priority to the latter aspect—the Sacrament of Holy Communion. Although in religious practice this bias is harmless, theologically it leads to untruth and one- sidedness. Now, there is a similar one-sidedness in Roman practice in the case of abuses in the Mass, which was precisely what caused the Protestant conflict and led them into eucharistic heresy. The Lord’s words of institution contain not only thanksgiving (eucharistēsas) and blessing (eulogēsas), which are appropriate for a sacrificial offering, but also contain a direct attestation of an already-accomplished sacrifice: the words “broken for you (tó hypèr hymōn)” (cf. 1 Cor. 11:24) at the breaking of the bread, and, over the cup, “My Blood poured out for you and for many for the forgiveness of sins” (cf. Matt. 26:28; Luke 22:20), and “My Blood of the New Covenant”(cf. Mark 14:24; 1 Cor. 11:25). The Last Supper 1
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