Now you are playing semantic games. How can it be THE SAME SACRIFICE as what occurred historically on Passover in AD 30?
There can never be another sacrifice such as that of Christ on that 14th of Nisan, when the day became unnaturally (and supernaturally) dark for three hours, and the veil in the temple was torn supernaturally from top to bottom.
The Lord's Supper was meant to be a Memorial Feast, with bread and wine SYMBOLICALLY REPRESENTING the body and blood of Christ. But the Catholic Church rejected that truth altogether and branded those who believed it with the curse of "Anathema". And then they actually made their Mass mean far more than that. Read your Catechism IN FULL regarding this matter. Let's hope you fully understand the significance of what is quoted below (WHICH IS TOTALLY UNSCRIPTURAL).
THE COUNCIL OF TRENT
ON THE SACRIFICE OF THE MASS
DOCTRINE
Being the sixth under the Sovereign Pontiff, Pius IV., celebrated on the seventeenth day of September, MDLXII.
CHAPTER II.
That the Sacrifice of the Mass is propitiatory both for the living and the dead.
And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propritiatory and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this (latter) from derogating in any way from that (former oblation). Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreebly to a tradition of the apostles.