The Liturgy of Holy Communion (Part 2) - The Proper Preface

The curious observer will wonder why the first part of the liturgy of Holy Communion is called the Preface but the second part is the Proper Preface.

What’s with the “Proper”? Did the first Preface need some training in manners?

Speaking Properly

A tree can be understood to have two very basic parts: 1) The trunk/limbs part and 2) the greenery/leaves part. Similarly, the historic liturgy can be seen as having two basic components, namely “Ordinary” and “Propers.”

The Ordinary parts are those that are the same in every Divine Service, such as the Kyrie, Gloria Patri, Creed, the Lord's Prayer, and the Nunc Dimittis.

The Proper Parts are those that, like leaves on a tree, change depending on the specific liturgical day or season. An easy way to remember the difference is that the Propers are appropriate or proper for the day. Going back to the tree illustration, leaves change color depending upon the season, so the Propers change depending upon the season.

The major parts of the Divine Service that are Propers are the Hymns, the Collect of the Day, the Scripture readings, the Sermon, and the Proper Preface.

The proper preface then is a part of the liturgy that changes depending upon the season or occasion.

Now that we have answered the question of what the Proper is, what is the Proper Preface about? Simply put, it is a prayer of thanksgiving to God our Father for all He has done for us in Christ Jesus.

Giving Thanks at all times

After being invited to give thanks to the Lord in the Preface, the pastor now does just that by now talking to God in a prayer of thanksgiving. The opening line is addressed to the Father and expresses what we have seen throughout Scripture: the duty of God’s people to thank the Lord. 

“It is truly good, right and our joy that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God.”

In the words “it is truly good, right, and our joy” we express that what follows is always, no matter what we are facing, a good and salutary act - thanksgiving. We acknowledge that we should “at all times and in all places” joyfully and rightly give thanks to God our Father.

It is often easy to feel thankful when life is going good, when our health is strong, relationships are happy, and we experience success at work. It can be much more difficult to have this attitude of thanksgiving when we are in the valley of the shadow of death. Yet Philippians 4:4-7 encourages this very thing:

“Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.”

In the Proper Preface we are acknowledging that regardless of what we are facing in life, that it is good and right to give thanks to God.

Why is it good and right for us to give thanks to God? The second portion of the prayer answer this question.

Jesus is the Reason

This prayer follows the pattern of thanksgiving in the psalms in the Old Testament. Thanksgiving in general was offered for the gifts of God’s creation (Ps 136:4-9), His provision in their lives (Ps 67:6-7), His wondrous deeds (Ps 75:1) and for His saving acts (Ps 35:18).  Like Israel thanked the Lord for delivering them from their enemies, so we now thank God for sending His Son to save us from sin and Satan.

For by water and the Holy Spirit you have made us a new people in Jesus Christ our Lord, to show forth your glory in all the world.

Here the Church is giving thanks for God’s gracious salvific work of gathering and making for Himself a new people in Christ Jesus!

Other seasonal Propers include the following:

Advent - “because in His coming the day of our deliverance has dawned; and through Him You will make all things new, as He comes in power and triumph to judge the world.

Lent - “who overcame the assaults of the devil and gave His life as a ransom for many that with cleansed hearts we might be prepared joyfully to celebrate the resurrection feast in sincerity and truth.”

Easter - “And most especially are we bound to praise You on this day for the glorious resurrection of Your Son, Jesus Christ, the very Paschal Lamb, who was sacrificed for us and bore the sins of the world. By His dying He has destroyed death, and by His rising again He has restored to us everlasting life.”

Joining the Choir of Heaven

Hubert van Eyck, “Adoration of the Lamb” (detail), Ghent Altarpiece, ca. 1429

The third and final section of the Proper Preface is the transition into the Sanctus (the topic of the next blog post). Here we shift to now joining our voices with the praise of those in heaven.

Therefore with angels and archangels and with all the company of heaven we laud and magnify Your glorious name, evermore praising You and saying:

This is a powerful moment where we are remind that our worship is not simply our worship only, but it is joining with the whole Church in heaven and earth. It is the moment we begin to see the the curtains drawn back on heaven and the people of God lifting our voices to mix and mingle with those of the angels, archangels, and victorious saints.

Hebrews 12:22-24 describes that through the blood of Christ, we now enter into the heavenly Jerusalem, with the angels and saints!

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

St. John Chrysostom says that during Holy Communion the angels surround the pastor, and the whole sanctuary is filled with angels honoring Christ, present in the Eucharist. He adds that we, though lowly, have been deemed worthy to join the powers of Heaven in the worship of the Lord.

The liturgy is often described as the “thin place” where heaven and earth meet. It’s the mountain top where God’s people ascend and God descends to meet His people. This moment is ushering us to the summit of the Divine Service where God comes to humanity in the person and work of the incarnate, crucified, died, risen, and glorified Christ Jesus in the bread and wine.

The next blog installment will look more at this heavenly chorus of praise of the Santus.

Liturgy of Holy Communion (Part 1) - The Preface

Introduction

The Eucharistic prayer opens with a three-part dialogue that has been recited in the Church since at least the third century. This dialogue is first reported in the Eucharistic prayer of St. Hippolytus (c. A.D. 215). Now, eighteen centuries later, we continue to say the same words, uniting us with the Christians of the early Church.

The Lord’s Presence 

The opening exchange (“The Lord be with you… and also with you/spirit.”) we have heard before. It is used in the introductory rite of the start of the Divine Service just before the reading of the Scriptures. Greetings like this were used through Scripture to address those whom God called to an important but daunting missions. Isaac (Gn 26:3, 24) and Jacob (Gn 28:13-15); Moses (Ex 3:12) and Joshua (Josh 1:5, 9); Gideon (Jgs 6:12), King David (2 Sam 7:3), and the prophet Jeremiah (Her 1:6-8), and the Blessed Virgin Mary (Lk 1:28). All of theme heard this message at pivotal moments in their lives. They needed the Lord to be with them as they set out on their charge. 

Here, the greeting is fittingly repeated as we embark upon the most sacred part of the service: the eucharistic prayer. Both the pastor and the people need the Lord to be with them as they prepare to enter the mystery of Holy Communion. 

Question: Why is it important that we are reminded of God’s presence with us?  

Lifting Our Hearts

Next, the pastor says, “lift up your hearts” (Latin: literally, "Upwards hearts"). This prayer brings to mind the exhortation in Lamentations 3:41, “Let us lift up our hearts and hands to God in heaven.” What does it mean to “lift up” our hearts? 

In the Bible, the heart is the hidden center of the person from which one’s thoughts, emotions and actions originate. All intentions and commitments flow from the human heart. Therefore when you are invited each week to “lift up your hearts,” we are being summoned to give our fullest attention to what is about to unfold. This is a wake up call to set aside all other concerns and focus our minds, wills, and emotions - our hearts - on the sublimity (grandeur, beauty, excellence) of what is happening in the Eucharistic prayer.  

This summons is reminiscent of St. Paul’s words to the Colossians 3:1-2, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.” Just as Paul called the Colossians to seek the “things above, where Christ is,” so are we bidden to direct our entire being towards the things of heaven, for that is where Christ is. And that is where we are going in the Eucharistic prayer. 

Our Fullest Attention

St. Cyprian (d. A.D. 258), a North African Church Father, explained how this prayer draws our attention away from worldly distractions and is meant to lead us to ponder the awe-inspiring action taking place in the Eucharist prayer: 

“Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, Lift up your hearts, that so upon the people's response, We lift them up unto the Lord, he may be reminded that he himself ought to think of nothing but the Lord.” 

Another Church Father, St. Cyril of Jerusalem, made a similar point and warned believers of the seriousness of this moment:

“Lift up your hearts: for in this sublime moment the heart should be lifted up to God, and not be allowed to descend to the earth and to earthly concerns. With all possible emphasis the priest exhorts all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then you answer, We lift them up unto the Lord: assenting to it, by your avowal. But let no one come here, who could say with his mouth, We lift up our hearts unto the Lord, but in his thoughts have his mind concerned with the cares of this life.”  

Cyril goes on to acknowledge that being attentive to the Lord is something we should do always, but is difficult because we are fallen and weak. Yet if there ever is a moment to concentrate most intently and give God our fullest attention, it is now at the Eucharist prayer: “We should, indeed think of God at all times, but this is impossible because of our human frailty; but in this holy time especially our hearts should be with God.” 

Question: Why can it be difficult for us to keep our minds and hearts focused on Christ? 

Giving Thanks to God

In the last exchange the pastor says, “let us give thanks to the Lord our God.” 

As we have already expressed after each Scripture reading (“Thanks be to God”), thanksgiving is a common biblical response to God’s goodness and to His saving works in our lives. In fact, thanksgiving is (should be) the most basic posture of God’s people towards Him. 

We are reminded to give thanks to the Lord and echo the similar exhortation found in the Psalms: “Give thanks to the Lord for He is good…” (Psalm 136:1-3; see also Ps 107:8, 15, 21, 31). 

St. Paul similarly teaches that the Christian life should be marked by prayers of thanksgiving. We should be “abounding in thanksgiving” (Col 2:7), give thanks to God in all we do (Col 3:17) and “in all circumstances” (1 Thess 5:18, Phil 4:6), especially in worship. Read the following Scripture passages: 1 Cor 14:16-19; Eph 5:19-20; Col 3:16. Following this biblical tradition of offering prayers of thanksgiving, the congregation responding, “It is right to give Him thanks and praise.” 

Question: What is the point of agreeing with the prayer and saying “it is right”? How does giving thanks for all God has given and done for us change our attitude and outlook on life?

What is Ash Wednesday?

What is Ash Wednesday?

Ash Wednesday marks the beginning of the season of Lent: a time of penitence, fasting, and prayer, in preparation for the great Easter Feast. 

The season of Lent began in the early days of the Church as a time of preparation for those seeking to be baptized at Easter. The forty days refer to our Lord’s time of fasting in the wilderness; and Ash Wednesday is the beginning of the Lenten Fast. 

Throughout the Old Testament, ashes are used as a sign of sorrow and repentance, and Christians have traditionally used ashes to indicate sorrow for our own sin, and as a reminder that the wages of sin is death (Romans 6:23). Like Adam and Eve, we have disobeyed and rebelled against God, and are under the same judgment, “you are dust, and to dust you shall return” (Genesis 3:19b). 

But as we are marked with ashes in the same manner that we were signed with the cross in Baptism, we are also reminded of the life we share in Jesus Christ, the second Adam (Romans 5:17, 6:4). It is in this sure hope that we begin the journey of these forty days, that by hearing and answering our Savior’s call to repent, we may enter fully into the joyful celebration of his resurrection. 

Catechesis of Cyril of Jerusalem (376-444)

Fifth Lecture on the Mysteries: Of the Sacred Liturgy and Communion

Wherefore putting away all filthiness, and all guile, and evil speaking, etc.

1. By the loving-kindness of God you have heard sufficiently at our former meetings concerning Baptism, and Chrism, and partaking of the Body and Blood of Christ; and now it is necessary to pass on to what is next in order, meaning today to set the crown on the spiritual building of your edification.

2. You have seen then the Deacon who gives to the Priest water to wash, and to the Presbyters who stand round God’s altar. He gave it not at all because of bodily defilement; it is not that; for we did not enter the Church at first with defiled bodies. But the washing of hands is a symbol that you ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Did you not hear the blessed David opening this very mystery, and saying, I will wash my hands in innocency, and so will compass Your Altar, O Lord? The washing therefore of hands is a symbol of immunity from sin.

3. Then the Deacon cries aloud, Receive ye one another; and let us kiss one another.  Think not that this kiss is of the same character with those given in public by common friends. It is not such: but this kiss blends souls one with another, and courts entire forgiveness for them. The kiss therefore is the sign that our souls are mingled together, and banish all remembrance of wrongs. For this cause Christ said, If you are offering your gift at the altar, and there rememberest that your brother has anything against time, leave there your gift upon the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss; and Peter, with a kiss of charity.

4. After this the Priest cries aloud, Lift up your hearts.  For truly ought we in that most awful hour to have our heart on high with God, and not below, thinking of earth and earthly things. In effect therefore the Priest bids all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then ye answer, We lift them up unto the Lord: assenting to it, by your avowal. But let no one come here, who could say with his mouth, We lift up our hearts unto the Lord, but in his thoughts have his mind concerned with the cares of this life. At all times, rather, God should be in our memory but if this is impossible by reason of human infirmity, in that hour above all this should be our earnest endeavour.

5. Then the Priest says, Let us give thanks unto the Lord. For verily we are bound to give thanks, that He called us, unworthy as we were, to so great grace; that He reconciled us when we were His foes; that He vouchsafed to us the Spirit of adoption. Then ye say, It is meet and right: for in giving thanks we do a meet thing and a right; but He did not right, but more than right, in doing us good, and counting us meet for such great benefits.

6. After this, we make mention of heaven, and earth, and sea ; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David’s Magnify the Lord with me. We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with two their feet, while with two they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth. For the reason of our reciting this confession of God, delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise.

7. Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ; for whatsoever the Holy Ghost has touched, is surely sanctified and changed.

8. Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation we entreat God for the common peace of the Churches, for the welfare of the world; for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.

9. Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.

10. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offense, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.

11. Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly, in whom is God, dwelling and walking in them.

12. Hallowed be Your Name. The Name of God is in its nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles, we pray that in us God’s Name may be hallowed; not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.

13. Your kingdom come. A pure soul can say with boldness, Your kingdom come; for he who has heard Paul saying, Let not therefore sin reign in your mortal body, and has cleansed himself in deed, and thought, and word, will say to God, Your kingdom come.

14. Your will be done as in heaven so on earth. God’s divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all you Angels of His, mighty in strength, that do His pleasure. So then in effect you mean this by your prayer, as in the Angels Your will is done, so likewise be it done on earth in me, O Lord.

15. Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul. For this Bread goes not into the belly and is cast out into the draught, but is distributed into your whole system for the benefit of body and soul. But by this day, he means, each day, as also Paul said, While it is called today.

16. And forgive us our debts as we also forgive our debtors. For we have many sins. For we offend both in word and in thought, and very many things we do worthy of condemnation; and if we say that we have no sin, we lie, as John says. And we make a covenant with God, entreating Him to forgive us our sins, as we also forgive our neighbours their debts. Considering then what we receive and in return for what, let us not put off nor delay to forgive one another. The offenses committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is. Take heed therefore, lest for the slight and trivial sins against you, you shut out for yourself forgiveness from God for your very grievous sins.

17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, a man untempted, is a man unproved; and again, My brethren, count it all joy when you fall into various temptations? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, showing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed. As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled both in body and spirit. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed by it, but manfully swam through it, and was delivered from the temptation. Listen again, in another place, to a company of unscathed saints, giving thanks for deliverance from temptation, You, O God hast proved us; You have tried us by fire like as silver is tried. You brought us into the net; You laid afflictions upon our loins. You have caused men to ride over our heads; we went through fire and water; and you brought us out into a place of rest. You see them speaking boldly in regard to their having passed through and not been pierced. But You brought us out into a place of rest; now their coming into a place of rest is their being delivered from temptation.

18. But deliver us from the evil. If Lead us not into temptation implied the not being tempted at all, He would not have said, But deliver us from the evil. Now evil is our adversary the devil, from whom we pray to be delivered. Then after completing the prayer you say Amen; by this Amen, which means So be it, setting your seal to the petitions of the divinely-taught prayer.

19. After this the Priest says, Holy things to holy men. Holy are the gifts presented, having received the visitation of the Holy Ghost; holy are you also, having been deemed worthy of the Holy Ghost; the holy things therefore correspond to the holy persons. Then ye say, One is Holy, One is the Lord, Jesus Christ.  For One is truly holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer.

20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good. Trust not the judgment to your bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.

21. In approaching therefore, come not with your wrists extended, or your fingers spread; but make your left hand a throne for the right, as for that which is to receive a King. And having hollowed your palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hallowed your eyes by the touch of the Holy Body, partake of it; giving heed lest you lose any portion thereof; for whatever you lose, is evidently a loss to you as it were from one of your own members. For tell me, if any one gave you grains of gold, would you not hold them with all carefulness, being on your guard against losing any of them, and suffering loss? Will you not then much more carefully keep watch, that not a crumb fall from you of what is more precious than gold and precious stones?

22. Then after you have partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth your hands, but bending, and saying with an air of worship and reverence, Amen, hallow yourself by partaking also of the Blood of Christ. And while the moisture is still upon your lips, touch it with your hands, and hallow your eyes and brow and the other organs of sense. Then wait for the prayer, and give thanks unto God, who has accounted you worthy of so great mysteries.

23. Hold fast these traditions undefiled and, keep yourselves free from offense. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ:— To whom be glory and honour and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen.

The Lamb of God (Agnus Dei)

After humanity actively chose to turn from God and the flourishing life He desired for them, like a cancer, sin infested everything. They knew it and they hid from God. But God in His great mercy would not leave them in that place of shame and guilt but instead provided a covering for that shame. The first sacrifice (death of an animal) was made by God for Adam and Eve. Genesis 3:21 says, “And the Lord God made for Adam and for his wife garments of skins and clothed them.” An animal died, blood was shed, in order that they their shame and guilt would be covered.

Throughout the Old Testament we see the sacrifice of a lamb and the shedding of its blood as the picture of how sin would be attained for, that is how it would be washed and cleansed. God tells us in Hebrews 9:22, “without the shedding of blood there is no forgiveness of sins.” Along with Abel, Noah, Abraham, David, and Solomon all God’s people would make a sacrifices to God for the atonement of sin. 

One especially powerful story is that of the Passover where death “passed over” each household that had blood on its door post (Exodus 12). The Hebrew people were in bondage in Egypt, slaves to Pharaoh with no hope of escape. God commanded that they sacrifice a spotless lamb, spread the blood on the lintels of their doors, and then eat the lamb with unleavened bread. When the angel of the Lord came to the house and saw the blood, he would pass over the house. But every house that did not have the blood on the door, the first born male was put to death. 

Fast forward to Isaiah 53:7 and we read, “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.”  Who is the prophet Isaiah talking about? Roughly 700 years later John the baptist would point to Jesus and declare to the crowds, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus was to be that lamb led to the slaughter, Jesus was to be the lamb who’s blood would be applied to the households of faith, Jesus was the one who would be the one who would take away the sins of the world. 

Before Christ’s sacrificial offering of himself he would tell his disciples exactly why his blood was being shed and that he was shedding it for them, “Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”(Matt 26:26-28). Jesus is the lamb of God (Agnus Dei) who came to take away the sins of the world!

As God, a being outside of time itself, Christ continues to graciously give us the benefits of his sacrifice in the Lord’s Supper. It is for this reason that the prerequisite for rightly coming to the Supper is faith in the gospel. All receive but only those who receive in faith receive the benefits. Luke 24:30 we read an account of Jesus making himself known to his disciples after his resurrection in the breaking of bread, “When he was at table with them, he took the bread and blessed and broke it and gave it to them. 31 And their eyes were opened, and they recognized him. And he vanished from their sight.” Jesus chose to make himself known in that breaking of bread and he continues to make himself known to us in the breaking of bread of the Lord’s Supper! 

When we enter the restoration of all things, it will be celebrated with a great feast called the marriage supper of the lamb. We see this picture in Revelation 19:6-9, “Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. 7 Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; 8 it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints. 9 And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” These the same words we hear every Sunday during the Eucharistic liturgy.

The the first animal sacrifice cover the shame of Adam and Eve and the many sacrifices of lambs throughout the Old testament to make atonement for the sins of the people of Israel are all pointing towards the ultimate Lamb who alone could take the sins of the world upon himself, be crushed by their darkness and weight, and yet then rise victoriously over sin, death, and the devil! 

Praise be to the Lamb of God!