The service now moves into the prayer of consecration. In this opening sentence we explain why the Lord is given all the glory and praise. It’s because of the Father’s gift of Jesus and His mighty work. The work of Christ is talked about as an oblation. This word means “offering”. Jesus willingly offers his own body to God “for our redemption.”
When I think of this word oblation I am reminded of Jesus’ words at the last supper. He says that the cup He offers is his Blood of the New Covenant and it is being poured out for the forgiveness of sins (Matthew 26:27). This vivid image is a reminder that Jesus pours himself out as an oblation to God on behalf of us. We come to the altar of the Lord most High and have nothing of worth to offer. Jesus steps in as our full and perfect oblation and pours himself out.
The oblation of Jesus is also described as being a sufficient sacrifice, and satisfaction for the sins of the whole world. These words are not intended to point to any one particular theory of Christ’s Atonement but to “safeguard the doctrine that He alone is the ‘propitiation for our sins’ (1 John 2.1-2)” The sacrifice of Jesus is the only thing that can heal broken and sinful humanity. Jesus’s sacrifice satisfies the problem of sin. The offering of Jesus happens once on that cross and is not necessary to be repeated or capable of being reproduced. It is “full”, “perfect” and “once offered” (See Articles XV and XXXI).
The word “instituted” reveals that the bread and wine that we receive are a Sacrament. A Sacrament is an outward and visible sign of an inward and spiritual grace. There are two Sacraments commanded or “instituted” by Christ in the Bible. Jesus commands his disciples to 1) go and baptize, and 2) remember Him in the Eucharist. Both baptism and Holy Communion have elements that you can see and touch and feel. This is an essential part of what it means to be a sacrament. The water and the body and blood are the outward and visible signs of these Sacraments. It is through these elements that God departs His grace upon us. They are effectual signs. This means that they are not simply symbols but actually have an effect on our souls.
When I think of this word oblation I am reminded of Jesus’ words at the last supper. He says that the cup He offers is his Blood of the New Covenant and it is being poured out for the forgiveness of sins (Matthew 26:27). This vivid image is a reminder that Jesus pours himself out as an oblation to God on behalf of us. We come to the altar of the Lord most High and have nothing of worth to offer. Jesus steps in as our full and perfect oblation and pours himself out.
The oblation of Jesus is also described as being a sufficient sacrifice, and satisfaction for the sins of the whole world. These words are not intended to point to any one particular theory of Christ’s Atonement but to “safeguard the doctrine that He alone is the ‘propitiation for our sins’ (1 John 2.1-2)” The sacrifice of Jesus is the only thing that can heal broken and sinful humanity. Jesus’s sacrifice satisfies the problem of sin. The offering of Jesus happens once on that cross and is not necessary to be repeated or capable of being reproduced. It is “full”, “perfect” and “once offered” (See Articles XV and XXXI).
The word “instituted” reveals that the bread and wine that we receive are a Sacrament. A Sacrament is an outward and visible sign of an inward and spiritual grace. There are two Sacraments commanded or “instituted” by Christ in the Bible. Jesus commands his disciples to 1) go and baptize, and 2) remember Him in the Eucharist. Both baptism and Holy Communion have elements that you can see and touch and feel. This is an essential part of what it means to be a sacrament. The water and the body and blood are the outward and visible signs of these Sacraments. It is through these elements that God departs His grace upon us. They are effectual signs. This means that they are not simply symbols but actually have an effect on our souls.
RSS Feed