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Roman Catechism
Distinction of Sacrament and Sacrifice
They should teach, then, in the first place, that the Eucharist was instituted by Christ for two purposes: one, that it might be the heavenly food of our souls, enabling us to support and preserve spiritual life; and the other, that the Church might have a perpetual Sacrifice, by which our sins might be expiated, and our heavenly Father, oftentimes grievously offended by our crimes, might be turned away from wrath to mercy, from the severity of just chastisement to clemency. Of this thing we may observe a type and resemblance in the Paschal lamb, which was wont to be offered and eaten by the children of Israel as a sacrament and a sacrifice. Nor could our Saviour, when about to offer Himself to God the Father on the altar of the cross, have given any more illustrious indication of His unbounded love towards us than by bequeathing to us a visible Sacrifice, by which that bloody Sacrifice, which was soon after to be offered once on the cross, would be renewed, and its memory daily celebrated with the greatest utility, unto the consummation of ages by the Church diffused throughout the world.
But (between the Eucharist as a Sacrament and a Sacrifice) the difference is very great; for as a Sacrament it is perfected by consecration; as a Sacrifice, all its force consists in its oblation. When, therefore, kept in a pyx, or borne to the sick, it is a Sacrament, not a Sacrifice. As a Sacrament also, it is to them that receive it a source of merit, and brings with it all those advantages which have been already mentioned; but as a Sacrifice, it is not only a source of merit, but also of satisfaction. For as, in His Passion, Christ the Lord merited and satisfied for us; so also those who offer this Sacrifice, by which they communicate with us, merit the fruit of His Passion, and satisfy.