This is what late 19th century Anglicans had to say to Rome about the sacrifice of the Holy Eucharist:
But we think it sufficient in the Liturgy which we use in celebrating the holy Eucharist, while lifting up our hearts to the Lord, and when now consecrating the gifts already offered that they may become to us the Body and Blood of our Lord Jesus Christ, to signify the sacrifice which is offered at that point of the service in such terms as these. We continue a perpetual memory of the precious death of Christ, who is our Advocate with the Father and the propitiation for our sins, according to His precept, until His coming again. For first we offer the sacrifice of praise and thanksgiving; then next we plead and represent before the Father the sacrifice of the cross, and by it we confidently entreat remission of sins and all other benefits of the Lord’s Passion for all the whole Church; and lastly we offer the sacrifice of ourselves to the Creator of all things which we have already signified by the oblation of His creatures. This whole action, in which the people has necessarily to take its part with the Priest, we are accustomed to call the Eucharistic sacrifice.
Similarly, the United Methodist Church affirms in its teaching on Holy Communion:
Holy Communion is a type of sacrifice. It is a re-presentation, not a repetition, of the sacrifice of Christ. Hebrews 9:26 makes clear that “he has appeared once for all at the end of the age to remove sin by the sacrifice of himself.” Christ’s atoning life, death, and resurrection make divine grace available to us. We also present ourselves as sacrifice in union with Christ (Romans 12:1; 1 Peter 2:5) to be used by God in the work of redemption, reconciliation, and justice. In the Great Thanksgiving, the church prays: “We offer ourselves in praise and thanksgiving as a holy and living sacrifice, in union with Christ’s offering for us . . .” (UMH; page 10).