Signs of the Eucharist in Genesis, Exodus and Leviticus

Abraham and Melchizedek - by Juan Antonio de Frías y Escalante (1633-1670)

As discussed in an earlier post, An important work (Jesus and the Jewish roots of the Eucharist #1), and in the short series tagged Jewish roots, I have explored the specifically Jewish character of the Eucharist. Christians understand many of the language, symbols and rituals of the Old Testament as foreshadowing or prefiguring the Eucharist. This understanding arises in the light of Christ and the New Testament, rather than from the conscious intention of the ancient authors themselves.

In this post, I briefly consider several passages from the Pentateuch - the Torah, or the first five books of the Bible - that Christians have traditionally associated with the Eucharist.

In Genesis14:18 we read:

King Melchizedek of Salem brought out bread and wine; he was priest of God Most High.

Catholic tradition has long seen Melchizedek's offering of bread and wine as a foreshadowing of the Eucharist. These are the very elements used by Jesus at the Last Supper, when he speaks of the cup as the ‘new covenant in my blood’ (Luke22:20).  This connection is reflected in the Roman Canon (Eucharistic Prayer I), whose core elements are attested by the late fourth century and whose overall form was substantially fixed by the sixth century. Shortly after the consecration, the priest prays:

Be pleased to look upon these offerings with a serene and kindly countenance and to accept them, as once you were pleased to accept the gifts of your servant Abel the just, the sacrifice of Abraham, our father in faith, and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim.

The sacrifice of Isaac in Genesis22 is likewise regarded by many scholars as a foreshadowing of Christ's sacrifice and therefore, indirectly, of the Eucharist. Abraham is tested in his obedience to God, but God provides a substitute victim on the mountain, where Isaac had carried the wood for his own sacrifice.

In Exodus12, the institution of the first Passover centres on a lamb without blemish whose blood saves God's people. The lamb is then eaten in a ritual memorial of God's saving action. Christians have traditionally understood the Passover as a type of Christ’s sacrifice and of the Eucharist. Christ is the true Paschal Lamb who takes away the sins of the world and the Eucharist is our sacramental participation in his one sacrifice. When Jesus declares, ‘This is my body’ (Matthew26:26), he identifies himself as the true sacrificial offering. Through his blood we are delivered and redeemed, a reality foreshadowed in the Passover and fulfilled on the Cross. In the Holy Sacrifice of the Mass, we remember, celebrate and partake of this saving mystery.

Respecting others and keeping unity

There are times when we feel we have a right to do good things regardless of others. I am speaking, here, of particular prayers, forms of liturgy and participation in good and holy things.  Just because an action is good in itself does not necessarily mean that it is the best thing to do or, indeed, the right thing to do in a given situation.  We must be mindful of our own relationships, family, community and faith tradition to which we belong.  If our actions cause unnecessary upset to others or risks sowing or exacerbating divisions in the Body of Christ then we ought not do such good things but, instead, trust in providence.

Saint Benedict and the Eucharist

Picture caption:  Laborare est Orare ('to work is to pray')- 

a 1862 painting by John Rogers Herbert 

which depicts monks at work in the fields.

Saint Benedict (AD 480-550) was the founder of Western monasticism and is regarded as a patron Saint of Europe.  He wrote a Rule for monks living communally under the authority of an Abbot.  This serves as the founding document of Benedictine monasticism and spirituality.  Over the centuries, Benedictine monasticism spread across the  world; Benedictine monasticism was introduced into Ireland during the eleventh- and twelfth-century church reforms, and expanded further around the time of the Norman settlement.  An important branch of the Benedictine family is the Cistercian Order, founded at Cîteaux in 1098 by Saints Robert of Molesme, Alberic and Stephen Harding.

Divine and human mystery

 

Sunday 12 July 2026

Lectio Divina:*

Isaiah 55:10-11 Psalm 64(65)

Romans 8:18-23 Matthew 13:1-23

Meditatio:

‘But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty’ (Matthew 13:23)

Commentary:

Since retirement and moving to the countryside, I have had the space, time and opportunity to take up gardening. I am still learning. The pleasure of seeing something grow from a tiny seed is a reward in itself. Yet I am very aware that I am only a partner in the process.

Someone else harvested, processed and packaged the seeds. The soil provided nourishment. Sunshine and plentiful Irish rain created the conditions for growth. And still, many seedlings failed to appear. Of the twenty-four seeds I planted in one tray, perhaps only half made it as far as transplanting. Gardening is a humbling experience.

Why the ritual?

 

Question: why is there so much ritual in the Roman Catholic liturgy?

Answer:  To understand the role of ritual in the liturgy, we must first remember that the liturgy is the work of God, who continues to sanctify his people through the sacraments. In the Eucharist, Christ becomes truly present and draws us into his saving sacrifice.

Catholic liturgy – including the Eucharist – is rooted in ancient tradition and is anchored in clear rites, prayers, and customs so that the mysteries of Christ may be celebrated faithfully and handed on from generation to generation. A free-for-all approach does not sit comfortably with this tradition. We are dealing with sacred realities that transcend personal preference and popular fashion.

A thin place

Church of the Immaculate Conception*, Inis Meáin, County Galway, Ireland. The inscription on the altar cloth translates as 'My Lord and my God'. The stain glass window is the work of the famous artist, Harry Clarke.

To mark our anniversary, we are spending some time on one of the three Aran Islands off the west coast of Ireland. It is a refreshing break from the heatwave in the south-east of Ireland. With temperatures 10–12 degrees lower than at home, the cool, fresh climate is most welcome.

The sign of peace

Question: Why do people shake hands at Mass?

Answer:  The Sign of Peace is a powerful gesture and reminder that we participate in the Eucharist not as isolated individuals but as members of the Body of Christ. It calls us to be reconciled with one another before we approach the altar (Matthew 5:23-24). It is also an expression of friendship, communion and goodwill towards those gathered around us. In exchanging the Sign of Peace, we are wishing the peace of Christ upon our neighbours, recalling the words of the Risen Lord who greeted his disciples, saying, “Peace be with you” (John 20:19–26).

There are numerous references in the New Testament to Christians greeting one another with a “holy kiss”: Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26 and 1 Peter 5:14. Saint Paul reminds us:

Because there is one bread, we who are many are one body, for we all partake of the one bread  (1 Corinthians 10:17).