Lesson Six - The Most Holy Eucharist Part OneQ. 870. What is the Holy Eucharist?

A. The Holy Eucharist is the Sacrament which contains the body and blood, soul and divinity, of our Lord Jesus Christ under the appearances of bread and wine.

Q. 871. What do we mean when we say the Sacrament which contains the Body and Blood?A. When we say the Sacrament which contains the Body and Blood, we mean the Sacrament which is the Body and Blood, for

after the Consecration there is no other substance present in the Eucharist.

Last week we went over....● That Confirmation completes the grace received at Baptism● Confirmation is tied to Pentecost, when the Holy Spirit came upon the Apostles. ● The signs and symbols of Confirmation with the form being, “Be sealed with the grace

of the Holy Spirit.” And the matter being the laying on of hands and anointing with the sacred chrism.

We learn a lot about the different Feasts celebrated by the Jewish people as we read through the Old Testament. Jesus was Jewish, and the Jewish Festivals of Passover and Unleavened Bread were the background to the Lord’s Supper on the very first Holy Thursday - however Jesus changed two of the normal rituals that evening. He took the unleavened bread, which was normally shared in silence, blessed it, broke it, and gave it to the Apostles saying, “Take and eat. This is my Body, which will be broken for you. Do this in memory of me.” Then He took the third cup of wine after the meal, which was usually a joyful, silent toast, and said, “Take and drink. This is the cup of my blood, the blood of the new and eternal covenant, which will be shed for you. Do this in memory of me.”

The Last Supper looked to the past and gave new meaning to Passover, while also embracing the future - the Passion and Resurrection. Sacramentally, the events of Good Friday and Easter were made present.

We call the Holy Eucharist by many names: Eucharist - because we thank God for gifts and graces and Eucharist means thanksgiving. We call it the Lord’s Supper because it is a continuation of the Lord’s meal with His Apostles on Holy Thursday. We know it also as the Breaking of the Bread - the name used by the first Christians, and as the Holy Sacrifice because it makes Christ’s sacrifice present.

Under all these names and more, it is the source and summit of the Christian life. In the most blessed Eucharist is contained the whole spiritual good of the Church, namely Christ. From this Sacrament flows the light by which we perceive the mystery of God.

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Mark Chapter 6

By the end of Mark 5, and enormous momentum has been created. Jesus has traveled through Galilee and beyond, proclaiming the kingdom, working miracles, and even raising the dead. He has encountered fierce opposition from religious authorities, but continues to build

up the kingdom. Then here, at the beginning of Chapter 6, this all comes to a grinding halt. Nothing - not

hostile religious leaders, or demons, or diseases, or even death, have been able to stop Jesus’ mighty works. But here they are - temporarily - blocked by a greater obstacle: unbelief.

However, the meager results in Jesus’s hometown are outweighed by the abundant fruit of the mission on which He now sends his Apostles. By the end of this section it is no longer Jesus alone, but also His Apostles who are bringing healing, freedom, and new life to the

multitudes. This is the debut of the mission of the Church.● Mk 6:1-6: Unbelief at Nazareth - For the first time in the Gospel, Jesus returns to

His native home, a small village of no more than a few hundred inhabitants. He received here not the warm welcome and acclaim you might expect, but a very different response. When He goes to teach on the Sabbath, they seem astonished at His wisdom and authority, but not in the same way the other crowds have been so amazed. They are astonished at what seems inappropriate and out of place to them. They have know Jesus all of His life, and seem to think that He has “put on airs.” When they question Him it is not a sincere pursuit of truth, but indignant skepticism. They deem that He should simply return to woodworking - we see that they have pigeonholed Jesus, assuming they already know all there is to know about Him. They took offense at Him since He did not conform to their preconceived ideas. Jesus replies to them with the say that a prophet is not without honor except in his native

place. By referring to Himself as a prophet, He links His destiny to the long line of Old Testament prophets who suffered rejection or violence because of their message. The people’s unbelief is so acute that Jesus is unable to perform any might deed, except the curing of a few sick people. Mark shows us this to highlight the necessity of faith. Mark tells us that Jesus is amazed at the people’s lack of faith - few things cause as strong of a human reaction in Jesus as lack of faith, or conversely, great faith. Jesus continues on to minister in surrounding villages. (CCC 531-534, 500, 699, 2610)

● Mk 6:7-13 - The Mission of the Twelve - The Twelve have completed their initial training and Jesus began to send them out - this wording suggests that He did not send all twelve at once but took time with each pair, ensuring they were fully prepared for their mission. He did not send them alone, but two by two - little units of Christian community. A lone missionary is at risk of discouragement, danger, and temptation; but a pair of missionaries can pray together, encourage and support each other, correct each others mistakes, and discern how to deal with problems together. They are granted a share in Jesus’ divine authority and receive instructions from Him. Their traveling instructions were a tool in teaching them to not rely on their own resources but on God’s all sufficient providence. Their simplicity of life would keep them free of distractions and focused on their mission, and their need for food and shelter would call forth hospitality from those they were ministering to - an important principle to early Church life. Their lack of material possessions also lent credibility to their message since it demonstrated that they were preaching the ((p. 34)) Gospel out of conviction rather than desire for gain. Jesus instructs the disciples to stay in whichever house they first enter and not move about from house to house, probably to avoid rivalry about who got to host the Apostles, and also to keep them from upgrading their accommodations if they were given the opportunity. To welcome Jesus’ Apostles was to welcome Him, and He is clear that the stakes of refusing or accepting the Gospel are high. To shake the dust off of ones feet was a symbolic gesture of repudiation - a solemn warning to those who rejected the Apostles message. It is also to remind the Apostles not to be discouraged by the resistance they will sometimes encounter. The success of their mission is in the hands of God. We see that, like John the Baptist, they preach repentance. Their message carries authority and is accompanied by works of power that serve as visible signs of its truth. (CCC 765, 1506, 1673, 1183, 1241-1242, 1294, 1511, 1574)

● Mk 6:14-29 - The Beheading of John the Baptist - Here we see Mark insert an interlude to tell us about John the Baptist. This is not accidental. Mark has already foreshadowed that John’s life is in a mysterious way patterned on the life of Christ; his death foreshadows Jesus’ death. Herod heard about the Apostles mission because Jesus’ fame had become so widespread. John had incurred the wrath of the ruling family by publicly denouncing their adulterous conduct. Herod had divorced his first wife to marry his brother's wife (Herodias), and John boldly admonished them. His baptism of repentance was no mere ritual, it was a call for all people to turn away from sin. He knew that the behavior of political leaders had a powerful impact on the people, and that this scandal would dull their consciences. John, like the prophets of old, was willing to risk his life for the message. Herodias wanted to kill John, but Herod seemed ambivalent. He liked to listen to John, but did not take his words seriously. To placate his wife, he had John arrested, but continued to listen to him preach with fascination and perplexity, and with some fear. When Herod hosted a banquet for his birthday, Herodias found her opportunity to have John the Baptist killed. When Herod offered half of his kingdom to her daughter, it was merely an expression of extravagance to impress his guests - as a client of Rome he did not have

the power to subdivide his kingdom. When the girl requested the head of John the Baptist, Herod immediately realized his mistake, but valued the admiration of his guests more than an innocent man’s life. When John’s disciples heard what had happened they took his body and gave him an honorable burial, foreshadowing the proper burial given to Jesus. (CCC 461-469, 523)

● Mk 6:30-32- The Return of the Twelve - Now we return to the Apostles and their mission, as they return to Jesus and give Him a report. Although the previous instructions did not mention teaching, it was a crucial part of their ministry. He realizes that after their intense labors, they need to be refreshed with His presence and fellowship with each other, and takes them off to a deserted place. The “deserted place” recalls the desert which is a place of testing, but also a place of retreat and solitude with God. The desire of Jesus to give them rest recalls the promise of God to give His people rest in the Promised Land. We also see his concern for the physical and practical needs of those in His service. From the fact that so many people were coming and going, we can infer that the Apostles preaching of repentance has been successful. We are told again that they had no opportunity to eat - they are taking on the character of Jesus, who puts His ministry ahead of His physical needs. We are being prepped for the Miracle of the Loaves and the Fishes that is about to occur. This passage overall shows us that we must balance our ministry to others with quiet, intimate time with Jesus Himself, in order to gain strength to continue our mission.

Here we start a part of the Gospel known as the “Bread Section” (6:33-8:26) In this section the word ‘bread’ is used no less than seventeen times. Mark carefully arranges this section to show a deepening revelation of the mystery of Jesus, centering on the theme of bread. We will see bread serving as a keyword for an understanding of Jesus and His mission.

● Mk 6: 33-34 - The Compassion of Jesus - When Jesus and His Apostles get to the deserted place, they find that it is anything but deserted. The crowds have discovered that they were leaving, anticipated where they were going, and beat them there. Jesus is not exasperated, but moved with pity for the needy crowds. This is a rare occasion where Mark gives us a glimpse into the emotions of Jesus. Jesus recognizes that the people are like sheep without a shepherd - a phrase often used 35 to describe God’s people in the absence of sound leadership. Mark is hinting that Jesus is the Divine Shepherd come to care for His sheep, and He begins to teach the crowds. Even before He multiplies the loaves, Jesus is feeding His people - on a banquet of wisdom. (CCC 1335, 754, 1586)

● Mk 6:35-44 - The Feeding of the Five Thousand - This miracle is one of the most memorable of Jesus’ public ministry, and the only miracle mentioned in all four Gospels. Almost every line here echoes the Old Testament providing clues to Jesus’ mission. We see the disciples reminding Jesus that they are in a “deserted place” and suggest that He send the people away for supper. However, this shows the the disciples are missing the point. In the Old Testament, the desert is the very place where God provides for His people in need. The disciples are suggesting that Jesus let the sheep fend for themselves, as if leaving Jesus will provide them with something they can not get from Him. Jesus’s reply startles them and seems to intensify the predicament - “Give them some food yourselves.” The disciples response is one of astonishment, and maybe a hint of sarcasm, not unlike Moses in the desert asking God “Where can I get meat to give to all these people?” Jesus does not respond directly but tells them to bring them what they have - which turns out to be five loaves and two fish. The fact that He insists on beginning with what they have to offer is significant.

He wants to take what they have and miraculously multiply what they are able to do with it - a symbol for all of their apostolic labor. Jesus has the people sit in groups, recalling the way they would recline at table for a banquet. Even the mention of the green grass is not an accident - it recalls the green pastures that we hear about in the Psalms, where God will give His people rest. The rows of hundreds and fifties is reminiscent of the arrangement of the tribes of Israel as they camped in the desert. Mark is hinting at a new exodus, and a new “Bread from Heaven.” We see Him describe Jesus’ actions with words that we recognize as foreshadowing the Last Supper - took, blessed, broke, and gave. The miracle itself is quiet and unobtrusive, and seems to maybe even go unnoticed by some people. The emphasis is on the fact that there was more than enough for all to eat and be satisfied. The disciples carefully gather up the extra, making sure that nothing goes to waste. The twelve wicker baskets correspond to the twelve tribes is a reminder that Jesus is gathering a new Israel around Himself. The early Church recognized in this miracle a symbolic anticipation of the Eucharist. The structure of the Eucharistic Liturgy actually follows the same pattern as this miracle - Liturgy of the Word and Liturgy of the Eucharist. Jesus first taught the people, then physically fed them. We see by the basketfuls left over that there is more than enough - how could it be otherwise when the gift is God Himself?

● Mk 6:45-52 - Walking on the Water - Here Mark’s Gospel follows the same pattern as the others - the Miracle of the Loaves and Fishes is followed by Jesus walking on water. We are about to see that the disciples have not grasped the significance of the miracle they just witnessed. Now that the crowd is nourished Jesus is able to dismiss them, which He does, also telling His disciples to go on ahead while He goes up the mountain to pray. In Jesus absence, the disciples again find themselves in trouble in a boat, fighting against the wind. The fourth watch of the night, when Jesus comes to them is between three and six a.m. Jesus comes toward them walking on the sea. This must be understood in light of the Old Testament, where God’s power to tread the waves is a sign of His sovereignty over all of creation. Saying that Jesus meant to pass by them seems strange to us, but Mark is using the language of a “theophany,” or manifestation of God’s awesome presence and power - remember in the Old Testament God revealed Himself to Moses and Elijah by “passing by” them and Job also said: “Should He come near me, I see Him not, should He pass by, I am not aware of Him.” (Job 9:8, 11) The disciples have the normal human response when confronted with the majesty of God - they are terrified. They all saw Him, thought He was a ghost and cried out in panic. Their fear this time is not of the storm, but of Jesus Himself, showing they still lack enough faith to realize who He really is. He calms them with threefold reassurance - Take courage; it is I; do not be afraid! Biblical theophanies are often accompanied by encouragement not to be afraid, but they key here is the middle statement - it is I - which can also be translated as “I Am,” the divine name revealed at the burning bush. His reassurement echoes the divine words of consolation: “Fear not, I ((p. 36)) am with you, be not dismayed, I am your God.” (Is 41:10) He gets into the boat and His presence alone is enough to cease the wind, confirming his absolute mastery over the elements. Mark tells us that they are astounded, and uses a conclusion unique to this passage. He is telling us that the disciples have missed the point of the Miracles of the Loaves, but by using the phrase “their hearts were hardened,” the same phrase used for the Pharisees, he is seemingly indicating that it was a willful ignorance, a reluctance to open their hearts to the work God was doing through Jesus. (CCC 2602)

● Mk 6:53-56 - Touching the Tassel of His Cloak - Mark again shows us an illustration of the people’s profound attraction to Jesus, and His compassion for the sick. When they arrive on shore Jesus is recognized immediately, and they begin bringing the sick to Him on mats. Everywhere He goes, they come to Him for healing. The tassel on His cloak is not there for decoration. Jewish men wore a long fringe on the corners of their prayer shawl, in accordance with the law of Moses. Jesus is the model of faithfulness to the covenant, and perfectly fulfills the Father’s commands. All who touched it were healed not because of any magical power of the tassel, but because of their faith in He who wore it. Readers of the Gospel might sometimes be tempted to envy Jesus’ contemporaries, who saw Him, heard His voice, and received His healing power through touch. But because Jesus is alive and risen from the dead, the might works He did then are accessible even now to those who draw near Him in faith. He is still the Great Physician of our souls and bodies, and comes to us body, blood, soul and divinity in the Holy Eucharist. (CCC 1504)

Video WorksheetHelpful Vocabulary

● Sacrifice of the Mass - The Holy Eucharist makes present the redeeming sacrifice of CHrist at Calvary and the saving Resurrection of Jesus at Easter.

Video NotesWeek 6 - The Most Holy Eucharist, Part One: CCC 1322-1355● CCC 1322-1332 - The Eucharist, Source and Summit of Ecclesial (Church) Life

○ CCC 1328 - Eucharist recalls, from Greek Eucharistein, Eulogein - Jewish meal blessings of God’s creation, redemption, sanctification

● CCC 1333-1344 - The Eucharist in the Economy of Salvation● CCC 1345 - 1355 - The Liturgical Celebration of the Eucharist● CCC 1356-1381 - The Sacramental Sacrifice - Thanksgiving, Memorial, Presence● CCC 1382 - 1401 - The Paschal Banquet● CCC 1402 - 1405 - The Eucharist, “Pledge of the Glory to Come”● CCC 1322 - The Eucharist completes Christian Initiation ● CCC 1324 - The Sacraments, the whole life of the Church - are oriented to the

Eucharist. ○ “For in the blessed Eucharist is contained the whole spiritual good of the

Church, namely Christ himself, our Pasch.”○ We go to the Holy Eucharist to meet Christ. ○ The Mass is essentially, first and foremost, Calvary - sacrifice of Christ

● CCC 1332: In the Holy Mass (Missa) The mystery of salvation is accomplished○ Holy Mass ends with the sending forth of the faithful to fulfill God’s will in their

daily lives. ● CCC 1333 - 1336 - The Signs of Bread and Wine

○ Sign of the value of human work○ The goodness of the Creator that gave us these gifts○ The goodness of Creation 37

● To understand the Eucharist, we have to understand the Last Supper, and to understand the Last Supper, we must understand the Passover.

● God teaches in stages● CCC 1333 - Melchizedek brought out bread and wine - A prefiguring of the Church’s

offering● CCC 1335 - Miracle of the loaves prefigures the Eucharist● CCC 1325 - The Eucharist, Sacrament of Unity and also an occasion of division

○ Our Lord gave scandal when He explained the Eucharist as the literal eating of His flesh and blood. Many of them walked away saying that the teaching was too hard.

● CCC 1336 - The Eucharist and the Cross - The same mystery, always an occasion of division

○ CCC 1323 - The Eucharist is the perpetuation of the sacrifice of the cross throughout the ages

○ Our Lord Himself was a sign of contradiction, so we have to expect that the Eucharist, which is His very self under the appearances of bread and wine, would likewise be a contradiction

● CCC 1337 - 1344 - The Institution of the Holy Eucharist - “Do this in Memory of Me”○ Our Lord loved His disciples until the very end

● CCC 1337 - The Purpose of the Eucharist○ Christ instituted the Eucharist

■ In order to leave them a pledge of this love■ In order never to depart from His own■ In order to make them sharers in His Passover

● CCC 1338 - The three synoptic Gospels and Saint Paul - have handed on the account of the institution of the Eucharist

○ St. John reports the words of Jesus that prepare for the institution of the Eucharist.

■ Our Lord’s sermon in synagogue of Capernaum - “I am the bread of life, come down from heaven” -John 6:41

● CCC 1345 - The Mass of all ages - Justin Martyr, 2nd century, gives an outline of the Mass

○ The celebration of the Mass has been a feature of the Church from the very beginning. Likely earliest name - “the breaking of the bread”

● CCC 1342 - Acts 2:42-46○ Four Features of the Early Church

■ It was a teaching Church, passing on very authoritatively what Our Lord taught

■ It was a Church with a shared, common life■ It was a Eucharistic Church: Christians met each Sunday to break bread

together (CCC 1343; Acts 20:7)■ It was a praying Church

YOUR NOTES_________________________________________________________________________________________________________________________________________________________

For Next Week

For Next Week’s Lesson, “Most Holy Eucharist, Part Two,” please read the following paragraphs in the Catechism and the correlating Scripture that is listed next to them:

● 1345● 1352● 1358● 1362-1364

● 1367-1368● 1374-1376● 1379

Please also read in the Gospel of Mark: Chapter 7Please also reflect on the following questions:

1.) Explain the Trinitarian dimension of the Eucharist. (CCC 1352) ____________________________________________________________________________________________________________________________________________________________________________________

2.) What does it mean that the Eucharist is a memorial? (CCC 1362-1364) ____________________________________________________________________________________________________________________________________________________________________________________

3.) How is the Eucharist connected to Calvary? (CCC 1367) ________________________________________________________________________________________________________________________

4.) What is meant by the term “real presence” in reference to the Eucharist? (CCC 1374-1376) __________________________________________________________ ________________________________________________________________________________________________________________________

5.) Do you always make an effort to be aware that Christ is truly and bodily present in the Church? How can you make yourself more aware of His real presence? ________________________________________________________________________________________________________________________ ____________________________________________________________

6.) Why should the tabernacle always be located in a worthy and honorable place in the church? (CCC 1379) ________________________________________________________________________________________________________________________

Foreshadowing of the Eucharistic Sacrifice in the Old TestamentGen. 14:18 - this is the first time that the word "priest" is used in Old Testament. Melchizedek is both a priest and a king and he offers a bread and wine sacrifice to God.Psalm 76:2 - Melchizedek is the king of Salem. Salem is the future Jeru-salem where Jesus, the eternal priest

and king, established his new Kingdom and the Eucharistic sacrifice which He offered under the appearance of bread and wine. Psalm 110:4 - this is the prophecy that Jesus will be the eternal priest and king in the same manner as this mysterious priest Melchizedek. This prophecy requires

us to look for an eternal bread and wine sacrifice in the future. This prophecy is fulfilled only by the Eucharistic sacrifice of the Catholic Church. Malachi 1:11 - this is a prophecy of a pure offering that will be offered in every place from the rising of the sun to its setting. Thus, there will be only one sacrifice, but it will be offered in many places around the world. This prophecy is fulfilled only by the Catholic Church in the Masses around the world, where the sacrifice of Christ which transcends time and space is offered for our salvation. If this prophecy is not fulfilled by the Catholic Church, then Malachi is a false prophet. Exodus 12:14,17,24; cf. 24:8 - we see that the feast of the paschal lamb is a perpetual ordinance. It lasts forever. But it had not yet been fulfilled. Exodus 29:38-39 – God commands the Israelites to “offer” (poieseis) the lambs upon the altar. The word “offer” is the same verb Jesus would use to institute the Eucharistic offering of Himself. Lev. 19:22 – the priests of the old covenant would make atonement for sins with the guilt offering of an animal

which had to be consumed. Jesus, the High Priest of the New Covenant, has atoned for our sins by His one sacrifice, and He also must be consumed. Jer. 33:18 - God promises that His earthly kingdom will consist of a sacrificial priesthood forever. This promise has been fulfilled by the priests of the Catholic Church, who sacramentally offer the sacrifice of Christ ((p. 39)) from the rising of the sun to its setting in every Mass around the world.

Zech. 9:15-16 - this is a prophecy that the sons of Zion, which is the site of the establishment of the Eucharistic sacrifice, shall drink blood like wine and be saved. This prophecy is fulfilled only by the priests of the Catholic Church. 2 Chron. 26:18 - only validly consecrated priests will be able to offer the sacrifice to God. The Catholic priests of the New Covenant trace their sacrificial priesthood to Christ.

(b). Foreshadowing of the Requirement to Consume the SacrificeGen. 22:9-13 - God saved Abraham's first-born son on Mount Moriah with a substitute sacrifice which had to be consumed. This foreshadowed the real sacrifice of Israel's true first-born son (Jesus) who must be consumed.Exodus 12:5 - the paschal lamb that was sacrificed and eaten had to be without blemish. Luke 23:4,14; John 18:38 - Jesus is the true paschal Lamb without blemish. Exodus 12:7,22-23 - the blood of the lamb had to be sprinkled on the two door posts. This paschal sacrifice foreshadows the true Lamb of sacrifice and the two posts of His cross on which His blood was sprinkled. Exodus 12:8,11 - the paschal lamb had to be eaten by the faithful in order for God to "pass over" the house and spare their first-born sons. Jesus, the true paschal Lamb, must also be eaten by the faithful in order for God to forgive their sins. Exodus 12:43-45; Ezek. 44:9 - no one outside the "family of God" shall eat the lamb. Non-Catholics should not partake of the Eucharist until they are in full communion with the Church. Exodus 12:49 - no uncircumcised person shall eat of the lamb. Baptism is the new circumcision for Catholics, and thus one must be baptized in order to partake of the Lamb. Exodus 12:46; Num. 9:12 - the paschal lamb's bones could not be broken. John 19:33 - none of Jesus' bones were broken. Exodus 16:4-36; Neh 9:15 - God gave His people bread from heaven to sustain them on their journey to the promised land. This foreshadows the true bread from heaven which God gives to us at Mass to sustain us on our journey to heaven. Exodus 24:9-11 - the Mosaic covenant was consummated with a meal in the presence of God. The

New and eternal Covenant is consummated with the Eucharistic meal - the body and blood of Jesus Christ under the appearance of bread and wine. Exodus 29:33 – God commands that they shall eat those things with which atonement was made. Jesus is the true Lamb of atonement and must now be eaten. Lev. 7:15 - the Aaronic sacrifices absolutely had to be ((p. 40)) eaten in order to restore communion with God. These sacrifices all foreshadow the one eternal sacrifice which must also be eaten to restore communion with God. This is the Eucharist (from the Greek word "eukaristia" which means "thanksgiving"). Lev. 17:11,14 - in the Old Testament, we see that the life of the flesh is the blood which could never be drunk. In the New Testament, Jesus Christ's blood is the source of new life, and now must be drunk. Gen. 9:4-5; Deut.12:16,23-24 - in these verses we see other prohibitions on drinking blood, yet Jesus commands us to drink His blood because it is the true source of life. 2 Kings 4:43 - this passage foreshadows the multiplication of the loaves and the true bread from heaven which is Jesus Christ. 2 Chron. 30:15-17; 35:1,6,11,13; Ezra 6:20-21 - the lamb was killed, roasted and eaten to atone for sin and restore communion with God. This foreshadows the true Lamb of God who was sacrificed for our sin and who must now be consumed for our salvation. Neh. 9:15 – God gave the Israelites bread from heaven for their hunger, which foreshadows the true heavenly bread who is Jesus. Psalm 78:24-25; 105:40 - the raining of manna and the bread from angels foreshadows the true bread from heaven, Jesus Christ.

Isaiah 53:7 - this verse foreshadows the true Lamb of God who was slain for our sins and who must be consumed. Wis. 16:20 - this foreshadows the true bread from heaven which will be suited to every taste. All will be welcome to partake of this heavenly bread, which is Jesus Christ. Sir. 24:21 - God says those who eat Him will hunger for more, and those who drink Him will thirst for more. Ezek. 2:8-10; 3:1-3 - God orders Ezekiel to open his mouth and eat the scroll which is the Word of God. This

foreshadows the true Word of God, Jesus Christ, who must be consumed. Zech. 12:10 - this foreshadows the true first-born Son who was pierced for the sins of the inhabitants of the new Jerusalem. Zech. 13:1 - on the day of piercing, a fountain (of blood and water) will cleanse the sins of those in the new House of David.