Heb 9, 8-10 In which gifts and sacrifices cannot perfect

(Heb 9, 8-10) In which gifts and sacrifices cannot perfect

[8] In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place. [9] This is a symbol of the present time, in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience [10] but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.

(CCC 1137) The book of Revelation of St. John, read in the Church's liturgy, first reveals to us, "A throne stood in heaven, with one seated on the throne": "the Lord God" (Rev 4:2, 8; Isa 6:1; cf. Ezek 1:26-28). It then shows the Lamb, "standing, as though it had been slain": Christ crucified and risen, the one high priest of the true sanctuary, the same one "who offers and is offered, who gives and is given" (Rev 5:6; Liturgy of St. John Chrysostom, Anaphora; cf. Jn 1:29; Heb 4:14-15; 10:19-2). Finally it presents "the river of the water of life… Flowing from the throne of God and of the Lamb," one of most beautiful symbols of the Holy Spirit (Rev 22:1; cf. 21:6; Jn 4:10-14). (CCC 1139) It is in this eternal liturgy that the Spirit and the Church enable us to participate whenever we celebrate the mystery of salvation in the sacraments. (CCC 1140) It is the whole community, the Body of Christ united with its Head, that celebrates. "Liturgical services are not private functions but are celebrations of the Church which is 'the sacrament of unity,' namely, the holy people united and organized under the authority of the bishops. Therefore, liturgical services pertain to the whole Body of the Church. They manifest it, and have effects upon it. But they touch individual members of the Church in different ways, depending on their orders, their role in the liturgical services, and their actual participation in them" (SC 26). For this reason, "rites which are meant to be celebrated in common, with the faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasi-privately" (SC 27). (CCC 1141) The celebrating assembly is the community of the baptized who, "by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Chrisian men they may offer spiritual sacrifices" (LG 10; cf. 1 Pet 2:4-5). This "common priesthood" is that of Christ the sole priest, in which all his members participate (Cf. LG 10; 34; PO 2): Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, "a chosen race, a royal priesthood, a holy nation, a redeemed people," have a right and an obligation by reason of their Baptism (SC 14; Cf. 1 Pet 2:9; 2:4-5).