Revised: 5/11/12

1. Old Testament
Prefigurements of the Mass
(A Catholic’s Perspective)

2. As the subtitle suggests, this is my perspective on communion, seen through my personal Catholic “lens”. It
is my understanding of the Catholic Mass, during which the Lord’s Supper (Holy Communion, is offered).
The presentation of this topic presumes the reader already has a Christian belief system, and that our sins
were atoned for by Christ’s sacrifice, and that by God’s grace, we may accept it and be united together with
Him forever in heaven. As to how we accept Christ’s atoning sacrifice… this is fundamentally what sets
Catholics and Eastern Orthodox Christians apart from Protestant Christian beliefs. Despite our significant
differences in theology, I regard protestant believers, as my brothers and sisters in Christ, and I respect the
right of every person to practice their faith in the way they desire. My goal is simply to demonstrate the
logic of the Catholic understanding of Holy Communion, utilizing faith and reason; both of which are
complimentary of, and not contradictory toward, each other. Just as in a criminal investigation, one can be
confident in the truth of a case, when numerous different types of evidence (fingerprint, DNA, photographic,
handwriting, testimonial, etc) point to the same conclusion; so too, if the Catholic concept of communion is
true, one should be able to observe valid evidence of it from several perspectives (philosophical, biblical, and
historical) which all reveal different aspects of it; while not displaying contradiction between them.
But, is it possible for us to learn anything about God? Christians, say “yes”, because many details of the faith
can be verified about the early Church and the Bible from archeology, anthropology, genetics, paleontology,
metallurgy, geography, ancient plants and animals; even the writings of ancient pagan authors. The
Incarnation of God in the divine person of Jesus (fully God, and fully human) who came to commune with,
and bring salvation to man, is also a proof that God reveals Himself to His creation in a very intimate way.
In attempting to learn and understand God, what can we do to more fully understand His nature, and plan of
salvation? Consider 1 Thess 5:21, which says “prove all things, hold fast to that which is good.” Also, St. Paul
said even the gentiles have the laws of God written on their hearts (Rom 2:15). So, God has planted in the
minds of all men, some intrinsic fundamental concepts of the laws of nature, which are signposts of sorts,
and which thereby give all of us the ability to determine right from wrong, just from unjust; and, by these
means, to understand something about God Himself, as well as His plan for us. Page 1

3. For example, throughout the world, centuries ago, before many societies had ever come into contact
with one another, they have been found to have had many commonalities. For example, they all
prohibited many of the same types of crimes; studied science to understand their world and universe;
believed in God, a god, or gods; and they tried to learn what they could about their deity/deities, in
order to please, and not offend Him, Her, it, or them. We can call this innate sense to seek justice
through reasoning, as the “natural law”. God gave humans natural law, so they would be able to
recognize the truth of His nature, and His plan of salvation for man, as it would later be revealed
through Christ. Since God has given us the faculty of reason; we should employ it, combined with faith,
through the inspiration of the Holy Spirit, to understand God and His plan, as He wills it revealed.
To objectively use the faculty of reason, the intellect, as the searchlight of the soul, must be allowed the
freedom to examine the evidence of questioned beliefs, despite any preconceived bias; unless or until,
the weight of evidence tilts decisively in one direction or the other. At that time, the will is justified to
convict the mind towards, or opposing, the belief, that is under examination. It is my hope the reader
will allow their intellect the freedom to rationally examine the Catholic perspective of the Mass and the
Eucharist, even though it may run contrary to their current belief.
Besides the faculty of reason, we should also employ Scripture (2 Timothy 3:16) to understand the
nature of God, since God inspired the human writers of the Bible to record salvation history from the
creation, to Jesus’ crucifixion, resurrection, ascension; and, the spreading of the gospel. Scripture also
speaks of the Traditions of the apostles (2 Thess 2:15, 2 Tim 2:2) and their successors. These Traditions,
which are reflected in the writings of the early Church Fathers, who in many cases were taught by the
apostles themselves, or at least their immediate successors (not to be mistaken with the traditions of
the Pharisees (Mt 15:3)), will be briefly discussed later.
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4. This presentation focuses on God’s efforts to reach down to us, and our attempt to reach upwards to
Him. It could be said that this convergence occurs in communion. In order to understand how a
Catholic might comprehend communion; and how it works, as well as what it does for him, let’s first
briefly discuss what we can reason about the concept of justice, as it is universally understood by all
societies, and how it is best applied. During this presentation, natural law will be blended, with what
Scripture tells us about God. Please refer to page 4. There, you will notice two models of justice.
Two models of justice, which derive from natural law, are presented. In Model I, the crime (sin) is
ideally balanced by the penalty; but the measurement of these are subjective, and therefore they are
difficult to balance, since the penalty does not display an obviously recognizable feature that shares a
proportionate and symmetrical resemblance to the offense which was committed.
Model II, represents the best result in justice. The crime (sin) is not only of equal weight to the
penalty, but it is also mirrored by the penalty (remedy) in a symmetrical way. This model makes the
most sense, as it is easier to determine justice that is not only balanced, but symmetrical, because it
is presented in a way that is easily recognizable, as the penalty is directly proportionate to the harm
inflicted. Justice in this case will likely be superior, since the consequence of the sin will serve not
merely as a deterrent, but also as a teaching and therefore a remediation, as the perpetrator will
understand and be compelled to compensate evenly with the harm of his offense. To use another
analogy, which we can observe from God’s creation; consider a crime or sin as a knot. The thread
must go back through it in the opposite , mirrored, and symmetrical way for it to be undone.
In order to explain this in a different way, let’s use a practical application of this principle, using two
scenarios, involving two teenage siblings; “Sally” and “Tom”. Assume that Sally and Tom’s parents
have two different punishments available to use on their children, as a consequence for their
children’s misbehaviors; namely, grounding; or, withholding allowance.
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5. Model I: The penalty attempts to equal the crime, but Model II: The penalty is proportionate, and symmetrical
is not easily balanced. The penalty also attempts to to crime or sin. This makes its measurement
serve as a deterrent, but doesn’t teach with precision. precise and just. It teaches and remediates.
Crime/Sin Penalty Crime/Sin Penalty/Remedy
Violent crime (Physical danger to society)
= Fine/Restitution (no protection for society) Violent crime (Physical danger to society)
= Incarceration (Removes danger to society)
Theft (items of value deprived of victim)
= Incarceration (no recovery for victim) Theft (items of value deprived of victim)
= Fine/Restitution (recovery for victim)
Forbidden Fruit (sinful nature) = Tree of Life/Eucharist (restores grace)
Crime Penalty Symmetry Symmetry
Sin Remedy
I m - p recis e B a l a n c e Equal Balance
J U S T I C E
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6. Scenario #1: Sally comes home from a night out with friends. In setting her purse on the edge of a
counter, it drops, and a package of marijuana topples out onto the floor, which her father observes.
Scenario #2: Tom’s mother washes his clothes. While putting them away for him, his mother
observes a pornographic magazine hidden in one of Tom’s dresser drawers.
Can an optimal result be demonstrated by employing justice which is proportionate and symmetrical
to the respective offenses of Sally and Tom? Obviously the time Sally spent with her friends, was a
major factor in enabling Sally to behave poorly. Therefore, grounding Sally will reduce, or eliminate
the time Sally has to be negatively influenced by the friends she has chosen. In Tom’s situation, time
was not a major factor. Rather, the magazine was purchased through Tom’s financial resources. By
withholding his allowance, it will be more difficult for Tom to purchase pornography. Obviously, if
we reversed Sally and Tom’s punishments, they would not teach; nor would they be likely to effect a
change of behavior in the children. By using this model of justice, the temptation to commit sin is
greatly reduced. If we substitute teaching and the exercise of virtuous behaviors (prayer, spiritual
reading, good deeds) in place of the misbehaviors, then this proportionate and symmetrical
application of justice, will further maximize opportunities to teach and remediate. If we do not
substitute virtues for the misbehaviors, a void will exist in the soul, which the will is likely to fill with
the original vice, as the temptations of sin will be too great to withstand.
Let’s see if God applies the principal of symmetrical and proportionate justice (as exhibited by
Model II) in redeeming our fallen nature, following the sin of Adam & Eve in the garden of Eden.
Please refer to page 7, and read and answer questions 1 -13. See if you agree with my answers.
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7. Old Testament Prefigurements of
the Mass & Eucharist
1. The Tree of Life
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8. 1. How did sin enter the world? Adam & Eve disobeyed God, by eating the forbidden fruit.
2. From what tree did this fruit, that was disobediently eaten, grow? The Tree of the Knowledge of Good and Evil (Gen 2:9).
3. Immediately after they ate the forbidden fruit, what happened to Adam & Eve’s eyes? They were opened (Gen 3:7).
4. What was the penalty for Adam & Eve’s disobedience? They lost their immortality, were forced out of Garden of Eden, & inherited effects of original sin.
5. If we compare sin to a knot. How is sin undone? By going back through it in precisely the mirror image way that it was created. Scales of justice
(punishment or remedy should mirror crime).
6. If sin, like a knot, is undone in a balanced /symmetrical way, how might Adam & Eve’s descendants, who disobediently ate, receive forgiveness? Obedient eating.
7. Was there another tree which was named in the Garden of Eden? Yes, the Tree of Life. (Gen 3:7).
8. Was it necessary for Adam and Eve to eat of the Tree of Life in order to live forever in the Garden of Eden?
No, they only needed to avoid eating of the Tree of the Knowledge of Good and Evil.
9. After leaving the garden, God had the Tree of Life guarded so that Adam & Eve could not eat of it and thus attain eternal life. So, because Adam & Eve lost
their immortal nature, they must have never eaten of this tree while in the garden of Eden. Since everything God does has a plan, why was the Tree of Life
mentioned in the garden of Eden in the first place? The Tree of Life must have had a future purpose (a foreshadowing).
10. If Jesus is truly present in the Eucharist, & the eyes of His disciples were opened at their recognition of Him in the “breaking of the bread” (i.e. the
Eucharist (Luke 24:30-31)), what object would be balanced and symmetrical to the forbidden fruit of the Tree of the Knowledge of Good & Evil, from which
Jesus might be metaphorically identified? The fruit of the Tree of Life.
11. If obedient eating results in forgiveness of sins, can this be found in Scripture? Yes. Mt 26:26-28.
Eating of the Tree of Knowledge of Good/Evil:
(1) Dis-obedient Eating, (2) Commits Sin (Gen 3:6), (3) Adam/Eve’s Eyes Opened (sees Sin(Gen 3:7)), (4) Results in Death (Gen 3:19).
Whereas, Eating Tree of Life is:
(1) Obedient Eating, (2) Forgives Sin (Mt 26:26-28), (3) Disciples Eyes Opened(see sTruth(Lk 24:30-31)), (4) Restores Life (Jn 6:54).
12. As shown above, is eating of the Tree of Life, proportionate & symmetrically opposite to that of eating of the Tree of the Knowledge of Good and Evil? Yes.
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9. Does it not seem that God responds to the original sin of Adam and Eve in a proportionate and
symmetrical way? In the story of Adam and Eve in the garden of Eden, two trees are mentioned,
the Tree of the Knowledge of Good and Evil; and, the Tree of Life. God instructed Adam and Eve to
never eat of the (forbidden) fruit of the Tree of the Knowledge of Good and Evil. However, little is
said about the Tree of Life, in the Old Testament. Why is the Tree of Life mentioned at all then?
Because it is a foreshadowing of its fulfillment; and that fulfillment is Christ. What then is the fruit
of this Tree of Life? Well, if this fruit is the Eucharist, and we accept the natural law premise, we
might suppose that its effect would be exactly opposite to that of the forbidden fruit. In eating the
forbidden fruit, sin is committed (Gen 3:6); Adam and Eve recognized their sin (Gen 3:7); and their
disobedience resulted in their loss of immortality (Gen 3:19). Conversely, in eating the fruit of the
Tree of Life (Christ), sin is forgiven (Mt 26:26-28); the persons receiving the Eucharist, recognize
Jesus is truly and substantially present in it (Lk 24:30-31); and the knot of sin is undone, removing
the effect of sin, and restoring eternal life (Jn 6:54). We can also see this principle diagrammatically
displayed on page 9.
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10. Immortal Life (Garden of Eden) “ “ (knot) = sin. A knot must be undone in the opposite manner that it was made.*
Tree of Knowledge of Good & Evil (Gen 2:9 ) Tree of Life (“ξύλον τῆς ζωῆς” (Gen 2:9)
Tree of Life:
foreshadowing of
Jesus
*Sin Committed
(Forbidden fruit) Its fruit is a foreshadowing
of the Eucharist
Satan
1 Disobedient Eating-Forbidden Fruit
2 Commits Sin Gen 3:6
3 Eyes opened Gen 3:7
4 Produces Death Gen 3:19
Eternal Life in
Adam Eve Garden of Eden
Immortal Life
Loss of
Immortality
Dis ob ed ien t E a tin g
Mortal Life (on Earth) vs.
Obedient Eating
*Symmetrical, opposite action *Sin is undone
required to undo knot of sin (Eucharist)
Sacramental means by which God
forgives & allows us to overcome sin
1. Obedient Eating-Eucharist
2. Forgives sin Mt 26:26-28
3. Eyes opened Lk 24:30-31
4. Restores Life Jn 6:54
Biological
Death Eternal Life
Baptism Jn 3:3 Confession Jn 20:20-22 Jesus died on a tree (“ξύλον“) Gal 3:13/1 Pet 2:24 in Heaven
Mortal Life
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11. Okay, you might think, I can theoretically understand how the Eucharist undoes the knot of Adam and
Eve’s sin, and how it may be important to receive the Eucharist (fruit of the Tree of Life) in order to
comply with the Lord’s instructions for me to do so. You might even see why the Catholic faith, based
upon certain Scripture verses (Mt 26:26-28; John 6: 53-54), could conclude that the Eucharist, as the
Tree of Life (i.e. the body of Christ), can actually forgive sin, and restore the hope of eternal life. But,
what about a practical example; if the idea of the Eucharist is to undo the knot of sin in a proportionate
and symmetrical way, like the knot of the forbidden fruit is undone by the fruit of the Tree of Life, how
can receiving the Eucharist be proportionate and symmetrical to something like for instance, theft?
It’s a process. Let’s say a person steals $200.00 from someone else. An important pre-condition of
receiving the Eucharist for the thief, is that he confess the theft of the $200.00, to a priest in the
sacrament of Confession (John 20:18-20). The priest will almost certainly tell the person to return the
$200.00 to the person from whom it was stolen. Depending upon the circumstances, he might also be
told to admit and apologize to the victim, for his actions. The person might also be told to pray that he
might not be tempted to commit theft in the future. Above all, the person must be sorry for their sinful
action(s). The person is then absolved of his sins by Jesus Christ, through the words of absolution,
spoken by the priest in the confessional. Since the person may only receive the Eucharist if he makes a
sincere confession to Christ (acting through the priest); only then will a completeness of the penalty
owed by the penitent for his sin be satisfied, and order restored to the life of the victim as well as the
penitent. Thus, in his desire to receive the Eucharist (communion) and make reparation for his wrongs,
the person is given a penance (thus he is called a “penitent”) which allows him to replace the vice with
the virtue that opposes it (e.g. lust/chastity, gluttony/temperance, greed/charity, sloth/diligence,
wrath/patience, envy/kindness, pride/humility). In actuality, these virtues substitute for penalties, and,
as such, they are in reality remedies, as they are proportionately and symmetrically opposed to the
offense. In his desire to receive Christ in the Eucharist, the penitent is not only completely restored to
Christ, but his reception of the grace of Christ, in the Eucharist, under the right frame of mind, also
serves to help fortify him against future evil thoughts, words and deeds.
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12. Old Testament Prefigurements
of the Mass & Eucharist
2. The Passover Lamb
3. The Manna from Heaven
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13. Have you ever happened to notice a relationship between the books of Exodus and Leviticus, with that of
the book of Hebrews, involving the Old Testament Temple model? I made aware of this after reading the
books “Worthy is the Lamb, The Biblical Roots of the Mass”, written by Thomas J. Nash, and “Jesus and
the Jewish Roots of the Eucharist”, written by Brant Pitre. These books interested me in documenting
the similarities of the Old Testament Temple, a foreshadowing of the New Testament Eucharist, and
Christ’s fulfillment of the temple sacrifices. I thus began constructing the Temple model as a PowerPoint
project. I applied Christ’s movement from earth (the Ascension) to the heavenly Holy of Holies, and His
sacrifices from within the heavenly Temple, which mirrored the sacrifices of the Levitical high priest in
the earthly Holy of Holies. This really seemed to me to be a necessary step to analyze, because of
Christ’s words that He came to fulfill the Law, not to abolish it (Mt 5:17); and, St. Paul’s words that “the
Law is our tutor, which leads us to Christ” (Gal 3:24). Therefore, if Christ is to be taken at his words, it
should be expected that He fulfills all aspects of the Old Covenant Law, including these Temple sacrifices.
As I progressed on the project, I noticed that several other distinctly Catholic practices and concepts
seemed to materialize from the model, such as the Eucharist (as a fulfillment of the Old Testament
Temple, Bread of the Presence (aka: Showbread)), intercessory prayer of saints and angels, the Church’s
doctrine that “the Mass is heaven on earth”, the practice of liturgy, and even a foreshadowing of the
Trinity. During portions of this presentation, you will view these diagrams.
All Christians truly believe that Christ was , and is, the perfect sacrifice who takes away our sins.
Scripture says that Jesus, the perfect lamb, was sacrificed only once (Heb 10:10). Therefore, Jesus’
sacrifice on the cross can never be repeated. So, by continuing to celebrate the Sacrifice of the Mass,
aren’t Catholics just practicing a type of re-crucifixion of Christ? No. But, to understand exactly what the
Catholic Mass (and the Eastern Orthodox Divine Liturgy) is, and why they do not involve a re-crucifixion
of Christ, the parts of the Old Testament Temple sacrificial system must first be explored and better
understood.
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14. The key to understanding the Mass, is recognizing that there are two stages to the Old Testament
Temple sacrifices. In the first stage of the sacrifice, the shedding of blood by the sacrificial victim
occurred at the brazen altar, in the Temple courtyard. This blood was then collected into bowls or
cups of the priests. The second stage occurred only once a year when the High Priest entered the
Holy of Holies inside of the Temple (note: the High Priest could only enter the Holy of Holies if he
had with him the bowls/cups of the sacrificial blood (Heb 9:7)). Within the Holy of Holies, the
High Priest would then sprinkle, or pour out of the victim’s blood onto the mercy seat of the Ark
of the Covenant (Lev 16:11-16). Along with the prayers of the High Priest, drifting toward heaven
like the Temple incense, sins were considered to be atoned for, though this was really only a
foreshadowing of the true redemption to be offered by Christ, following His crucifixion and
resurrection. This act was imperfect because it would not rid all types of sins of the people of the
nation of Israel, and because it could only occur once a year on the Day of Atonement (Yom
Kippur).
Please observe the Old Covenant Temple model on page 14, and how Christ’s New Testament
sacrifice, follows the Old Testament Temple model sacrifice so perfectly. The crucifixion of our
Lord occurred in the first stage of his sacrifice, and this first-stage is never repeated (Heb 10:10).
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15. God is Spirit Jn 4:24
The name of
the Father…
Jesus came not to Holy Trinity The Law: Our
Mt 28:19
abolish the Law, but One God in tutor which leads
to fulfill it. three persons us to Christ
Matthew 5:17 Galatians 3:24
…And …And The
The Son Holy Spirit
The Holy Spirit:
Jesus: My At right hand The mind of God
Lord & God of the Father 1 Corinthians 2:11
John 20:28 Acts 2:33
Second stage of Christ’s sacrifice: Offered Perpetually! First stage of Christ’s sacrifice: Never repeated!
Ascended Old Covenant Temple Sacrifice – Fulfilled by Christ
to heaven Jesus crucified (blood shed) Lamb: Sin offering to God
Mk 16:19-20 Old Testament Foreshadowing (blue) & New Testament Fulfillments (green)
Mt28:32-54/Mk 15:21-41/ for people. Ex 29:38-42
Lk 24:50-51 Lk 23:26-49/Jn 19: 17-37 Jesus: Sin offering to God
High Priest only entered Holy of Golden table of the bread of the presence (“panim” means ”face”) Delivered for our trespasses for people. 2 Cor 5:21
Holies once a year to make amends Exodus 25:30, Leviticus 24:5-9, Hebrews 9:2, and Matthew 12:3-6 Romans 4:25
to God for people (Day of Atonement). Three times a year males could see the face of the Lord. Exodus 23:17 Christ is sacrificed only once
Priest had to enter with the cups/bowls Table of the Bread of Presence was also displayed before Jewish pilgrims Sacrificial Lamb
Hebrews 10:10
of shed blood of the lamb. Leviticus 16:9-15 three times a year in Jewish Tradition. Babylonian Talmud Menahoth 29A Ex 12:3-10, 21-24
Bread of the Presence Exodus 29: 15-17
(Prefigures the Eucharist)
Holy of Holies Lamb of God takes
Holies Holies away sins of world.
John 1:29
Priest entered Holy of
Holies with blood Lamb roasted.
of bulls/goats Heb 9:7 Sacrifice not
finished till lamb
Brazen Altar of Sacrifice.
Blood sprinkled on mercy seat of Altar of Incense eaten. Ex 12:4-9
Blood shed into bowls/
the Ark of Covenant: Lev 16:11-16, Prayers ascend to God like incense You must eat my
cups of priest Ex 24:1-8
Jesus’ blood given to us Mt 26:26-28 Ex 30:1 Jesus takes our prayers body in order to
This cup is my blood, shed
& intermediates for us with the have eternal life.
for you. Luke 22:20
Father. Heb 7:25 John 6:53-54
Lampstand (“Menorah”) Bronze Laver (ritual
Jesus (Lamb of God) Exodus 25:31-40 cleansing) Ex 27:1-8
Rose from dead: Jesus: Light of the world Baptism cleanses us of
Mk16:6/Lk 24:5/Jn 20:6 John 8:12 original sin 1 Pet 3:21
To declare us righteous Preached to the dead
Romans 4:25 1 Pet 3:19-20 Eph 4:8-10 Page 14

16. Now, as the fulfillment and perfection of the Old Temple sacrificial system, please refer to the “New
Covenant Sacrifice” shown on page 16. Though Christ’s crucifixion is never repeated, never-the-less, Christ’s
New Covenant Sacrifice has not ceased, but rather, it continues into perpetuity (fulfilling Mal 1:11). Christ
sacrifice could only be applied to us if He was resurrected (Rom 4:25), and ascended (Jn 20:17) into the
heavenly Holy of Holies in his glorified, resurrected body. Christ, following the Old Testament Temple model,
had sacrificial blood with him in entering the heavenly Holy of Holies, just as the earthly High Priest had to
have with him the blood of the sacrificial animal (Heb 9:7). But, it was not the blood of bulls or goats which
Christ had with him upon entering the heavenly Holy of Holies, it was His own blood (Heb 9:12 (fulfilling Lev
16:15)). Christ, acting as both High Priest, and sacrificial victim, from the heavenly Holy of Holies, in this
second stage, which happens in the Mass, not just yearly (as on the Day of Atonement), but in fact
throughout the world, and perpetually, pours out His sacrificial body and blood as an offering to the Father,
in order to take away our sins (Mt 26:26-28 (fulfilling Lev 16:11-16)). And, like the High Priest, we also have
our role in this sacrifice. If the Old Testament Temple model is to be fulfilled, then just like our spiritual
forefathers, the Jews, we too must eat our sacrificial lamb (“Christ”) in the Eucharist, in order for the
sacrifice to be complete (Jn 6:53-54 & 1 Cor 5:7-8 (fulfilling Ex 12:4-9)).
Eating Jesus real body and drinking His real blood? Surely this cannot be understood literally, or else it
would be cannibalism, wouldn’t it? It might be cannibalism if Christ had ascended to heaven in His earthly
dead, bloody, battered, crucified body. But, as mentioned earlier, He ascended into the heavenly Holy of
Holies in His new heavenly body, which is His perfect, glorified, and resurrected body. Therefore, this is the
body and blood which Christ, as our high priest, offers us at communion. And since Jesus’ glorified body has
supernatural qualities (John 20:24-29), Christians, through it, will receive the grace of Christ in supernatural
ways also. His body and blood in the Eucharist, foreshadowed in the miraculous multiplication of the loaves
and fish (John 6:1-15), is inexhaustible and super-abundant in quantity. Unlike the forefathers of the
Hebrews, who ate the manna from heaven and died (John 6:49), eating this bread would give eternal life
(John 6:50). And, when we receive the Eucharist, our eyes are opened (i.e.: we recognize his sacramental
presence (Luke 24:30-31)). Page 15

17. The New Covenant Sacrifice – Mass/Divine Liturgy: Heaven Meets Earth
“Greater more perfect Tabernacle” in Heaven Hebrews 9:11-12
11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this
Entered with his own
building; 12 Neither by the blood of goats and calves, but by his own blood he entered once into the holy place, having obtained eternal redemption for us
blood in Holy of Holies
Hebrews 4:14/9:12 (Heavenly) Holy of Holies
Holies 24 elders Rev 5:8 Holies
…stood a Lamb slain…
2 hears Rev 5:6 As High Priest &
sacrificial victim, Jesus
Bread/Manna me” allows us to receive His
from heaven Saints Saints Saints
resurrected glorified body
John 6:48-51
in the Eucharist. Every priest
inexhaustible )
ordained to sacrifice. Heb 8:3
John 6:1-15
Eat my flesh Jesus: Priest forever order
for eternal of Melchizedek. Jesus’
life Jn 6:54 sacrifice like Melchizedek
is Bread/wine.Gen 14:18;
Ascended In the
to heaven “Shadow”
Ps 110:4; Heb 5:6 Golden Bowls of Incense A Great Cloud of Death doesn’t separate us Heavenly & Earthly
Tabernacle are the Prayers of the Witnesses Heb 12:1 from God. Romans 8:38-39
Mk 16:19-20
(Heb 8:5) saints. Revelation 5:8 We are one body. 1 Cor 12:13 Tabernacles mirror
Lk 24:50-51 Angel offers prayers of
To minister “shadow” Angel presents Tobit & holy ones to God.
The fervent prayer of a righteous
person availeth much Jas 5:16
each other & are
to us Jn 20:17 of Christ must be Sarah’s prayer to God. Rev 5:8
Pure sacrifice
represented Tob 12:12 one worship. Earthly
also
offered every- We present ourselves as a holy and living sacrifice. Romans 12:1 imitates heavenly.
where into
perpetuity. hears you “He Heb 8:4-5; 9:11-12
Mal 1:11 1
3 who
Transforms: Sacrifice of
This is my body Bread/wine
Mt 26:26 Mt 26:26
Perfect lamb – must
be eaten Ex12:1-28 Priest
Eucharist - must also (Acts for Christ)
be eaten 1 Cor 5:7-8 Luke 10:16
Forgives sin Mt 26:28 Hebrews 8:5
1 Cor 10:16/1 Cor 11:23-26
Raised for our “Example and Shadow Tabernacle” on Earth (Mass/Divine Liturgy) Hebrews 8:5
Justification
Romans 4:25
Hebrews 8:1-6 1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the
sanctuary, and of the true tabernacle, which the Lord pitched, and not man. 3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have something
also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as
Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. 6 But now hath he
obtained a more excellent ministry by how much also he is the mediator of a better covenant, which was established upon better promises. Heb 8:13 New Covenant makes Old Covenant law obsolete.
Jesus preached to dead
1 Pet 3:19-20/Eph 4:8-10
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18. But, you might say, the elements which begin as bread and wine, don’t appear any different after the
“Epiclesis” (when the Priest calls forth the Holy Spirit), when they are supposed to change into the body and
blood of Christ. Yes, that is the mystery of God’s ways. In order to better understand why God chooses this
special mode to convey His Son to the faithful, let us remember what Scripture says the definition of faith is.
Faith is the assurance of things hoped for, and the expectation of things unseen (Heb 11:1). The Eucharist,
like all sacraments, has its own unique “form” and its own unique “matter”. The “form” of a sacrament are
the words of blessing spoken by the priest (e.g.: “I baptize you in the name of the Father, the Son, and the
Holy Spirit” (baptism), etc); while the “matter” is a material creation of some sort, such as unleavened
wheat bread and wine (Eucharist), water (baptism), or oil (healing), depending on the particular sacrament.
In the case of the Eucharist, the “form” consists of the words spoken by the priest, which identify it as the
body of Christ. For example, just before communion, the priest will hold up the Eucharist, as he speaks for
Christ, “this is my body…” (i.e. “Jesus’ body”). So, we receive through the form (words) of this sacrament,
the assurance of things hoped for (that Christ is truly, substantially present in the Eucharist); but, because all
we continue to see is what appears to be nothing more than an unleavened wafer of wheat bread, we must
have an expectation of things that we cannot see (e.g.: that it is in fact the body and blood of Christ).
A sacrament brings to us the invisible grace of God through visible signs. The term “sacrament” comes from
the Latin word “sacramentum” meaning “oath”, because, a person receiving a sacrament, is invoking God’s
holy name in an oath, imploring God to help him. However, an oath simultaneously permits a curse to befall
the oath-taker if he lies while under the oath. So, when the priest offers the Eucharist (as a sacrament,
thereby inducing an oath), to each parishioner, the priest will audibly say “the body of Christ”, and we who
receive the Eucharist will affirm we understand it is Christ’s body, blood, soul and divinity we are receiving,
by responding with our “amen” (i.e. “truly”, or “so be it”). Because we are swearing an oath to God with our
affirmation (our “amen”) that Christ is truly and substantially present in the Eucharist, though we cannot
truly comprehend this; by the gift of God’s faith, we must accept it as true. To believe otherwise by
intention, is to falsely swear to God, thereby profaning the body and blood of Christ: “So then, whoever eats
the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and
blood of the Lord” (1 Cor 11:27). Page 17

19. Some might ask if the idea of sacramental reception of Christ inhibits a spiritual reception of Him. This
is a false dichotomy. Sacramental reception of communion with Christ is spiritual! Sacraments provide
a complimentarity with faith, which in fact causes faith to grow. Neither the spiritual realm nor the
material realm should be excluded from our faith experience, since they both derive from God. When
Christ healed the blind man, he used the created material substances of dirt and saliva to restore the
man’s sight (John 9:6). God loves His creation, so He gives us bodies to benefit from putting His creation
to its highest possible application; worship of the Creator Himself. In fact, God actually commands our
use of His creation during worship (e.g. Communion-bread/wine, Baptism-water, Healing-oil).
This brings up another question; why do Catholics use only bread and wine during communion? Isn’t it
okay to use other substances, such as bread and water, or bread and grape juice for communion?
Other Christian groups may decide for themselves what substances should be used in their worship, but
it is not okay for Catholic priests to offer anything but bread and wine during Mass. This is because the
Catholic Church, through apostolic succession, must follow Christ’s example. And, Christ himself
followed the example of Melchizedek (Gen 14:18) who as an Old Testament priest and king, was a
prefigurement of the perfect priest and king, Jesus. Since a priest must make a sacrifice (in other words
an offering) (Heb 8:3), and Jesus is a priest according to the order of Melchizedek (Heb 5:6 (fulfilling Ps
110:4)), Jesus too, makes an offering, and this offering is the same as that of Melchizedek. Since
Melchizedek’s sacrificial offering was bread and wine (Gen 14:18), Jesus, in perfectly fulfilling his role as
a priest according to the order of Melchizedek, also offered bread and wine (Mt 26:26-29). Jesus then
ordained His apostles to offer bread and wine at the Lord’s supper (Luke 22:19-20). The apostles
ordinations from Jesus, made them priests according to the order of Melchizedek. Later, the apostles
themselves, would in turn, ordain their successors in the order of Melchizedek (Acts 1:20-26; 2 Tim
2:2). In these ordinations; the apostles and all their successors, like Jesus, become priests according to
the order of Melchizedek. Since all bishops and priests in the Catholic Church have unbroken apostolic
succession from the original apostles, thereby making them priests according to the order of
Melchizedek, their sacrificial offerings can never be anything other than bread and wine. Page 18

20. Do Catholics worship the bread and wine at Mass? No, but they do worship the Eucharist, which is no longer
mere bread and wine, as it has been transformed by Christ Himself into His own body, blood, soul and
divinity. If Christ is not really, substantially present in the Eucharist, then Catholics are certainly idolaters;
maybe not intentionally, but certainly by de-facto. On the other hand, if the Eucharist is Christ’s body, blood,
soul and divinity, then it stands to reason that whoever is not receiving the Eucharist, is missing out on
something Christ wants for them to receive. Why else would He be present in the Eucharist?
Let’s examine arguments frequently used against a literal understanding that the Eucharist is Christ’s true
body and blood. Objection #1: The communion elements cannot be Christ’s real body and blood, because
Christ said to “do this in remembrance of me”, so we only remember Him. Response: Yes, we do remember
Christ in receiving the Eucharist. But, we remember Him while we also recognize we receive His true body in
the Eucharist. Christ’s use of the term “remembrance” (Greek: “anamnesis”) isn’t to be understood in a way
that mutually excludes His true presence in the Eucharist, in our act of “remembrance”, as in an “either/or”
proposition. Rather, “anamnesis” is interpreted as “memorial” and memorializing merely means to make it a
recurring celebration, exactly as the Lord’s Supper is. Use of “anamnesis” as recurring celebration associated
with sacrifice, is also shown in the Old Testament Septuagint usage of this same term in Lev 24:7 and Num
10:10. In the case of the Mass, this memorial meal occurs on a daily basis (fulfilling Mal 1:11). So, it is best
understood as a “both/and” (i.e. we both call to mind Jesus’ past sacrifice, and we partake of His true body).
Objection #2: Jesus was speaking symbolically. Response: In John 6:35-69, Christ tells both the Jews and His
disciples they must eat His body and drink His blood to have eternal life. Jesus’ audience, does not initially
understand Him. Only after He repeats this several times, do they finally understand that He means this
literally. Many people, including some of His disciples, scandalized by their literal understanding, leave Him.
In Scripture, whenever people rightly take Jesus’ words literally, He always confirms and repeats Himself (Mt
9:2-6; Jn 8:56-59; Jn 6:41-51); and, whenever people wrongly take Him literally, Jesus always corrects their
misunderstandings, and explains Himself (Jn 3:3-5; Jn 11:11-14; Mt 19:24-26; Jn 8:21-23; Jn 8:31-36; Jn 6:32-
35). Jesus didn’t correct the people in this instance because they hadn’t misunderstood Him. 1 Page 19

21. If we were to assume Jesus was speaking symbolically, It should be noted that eating someone’s flesh or
drinking their blood when it is used by Scripture in a symbolic sense, is a figure of speech for assault,
persecution and destruction (Ps 27:2; Is 9:18-20; Is 49:26; Mic 3:3; 2 Sam 23:17; Rev 17:6, 16). So, if Jesus
meant what He said about eating His flesh in a symbolic way; then the Jews would have understood Him to
be saying “Whoever persecutes, assaults, and destroys me will have eternal life.” Obviously, a symbolic
meaning does not make sense, and therefore cannot be what Jesus meant. 2
Objection #3: Jesus was speaking of eating his flesh in a metaphoric way, in the same way that He says “I am
the vine” or “I am the door”. Response: A metaphor doesn’t work in this case. Jesus is like a vine, because it
is from Him that we receive our spiritual sap. He is like a door because through Him we are lead to salvation.
There is no metaphoric sense as to Jesus’ “body” and “blood” being like “bread” and “wine”, or, vice-versa. 3
1,2,3) “Beginning Apologetics, How to Explain and Defend the Real Presence of Christ in the Eucharist”, Fr. Frank Chacon and Jim Burnham, San Juan Catholic Seminars, 1999-2004
Objection #4: Jesus said “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—
they are full of the Spirit and life” (John 6:63). Isn’t Jesus Himself denying here that the Eucharist is His own
flesh? No, Jesus wasn’t talking about His own flesh. He is using the term “flesh” to describe earthly “men”,
as a reference to the men who had just found a literal meaning of His words to be a hard teaching.
Historical Evidence: All the early church fathers who wrote on the Eucharist (i.e. “The Lord’s Supper”),
describe it as containing the real presence of Christ, and absolutely none suggest it is symbolic or figurative.
If Jesus intended it in a symbolic sense, it is very strange that all of the numerous early church fathers who
wrote on the subject (St. Ignatius of Antioch, St. Justin Martyr, St. Irenaeus of Lyons, St. Clement of
Alexandria, Tertullian of Carthage, St. Hippolytus of Rome, Origen of Alexandria, St. Cyprian of Carthage, St.
Cyril of Jerusalem, St. Ambrose of Milan, and St. Augustine, among others), with such an immediate lineage
from the Apostles, would have so easily and consistently mistaken Christ’s important teaching on this topic.
Not only do the biblical, philosophical, and historical, evidential aspects of Christ’s true presence in the
Eucharist not contradict each other; they are in fact completely complimentary with each other. Page 20

22. Objection #5: We are saved by grace through faith (Eph 2:8-9)! If Catholics repeatedly receive
communion in order to continue cleansing themselves of sin, they obviously don’t accept God’s grace is
sufficient to cover their future sins, nor do they apparently believe that Christ’s sacrifice was perfect!
Response: Catholics believe Christ’s sacrifice is perfect in the way he intended it to be perfect. Because
God loves us and wishes for us to return His love, He has given us the gift of free-will, so that we can
make the correct choices, thereby demonstrating our love for Him. But, because we do not always
choose rightly, Christians must continue to appropriate Christ’s perfect sacrifice into their lives; and this
does not diminish the perfection of Christ’s sacrifice. No less than St. Paul said, we must work out our
salvation in fear and trembling (Phil 2:12). Adam and Eve certainly lived in a state of grace, and yet they
fell! Also, Scripture indicates Abraham received God’s saving grace through acting in faith, not just on
one occasion, but in fact on three occasions ((Gen 12:1-4; Gen 15:6 (Heb 11:17-19); Gen 22:6 (Jas 2:21-
23)). If we are once saved, always saved, why was Abraham justified more than once? Also, Mt 7:21, Mt
19:16-17, Mt 24:13, Rom 2:2-8, Rom 11:22, 1 Cor 10:11-12, Phil 2:12-13, Col 3:24, and Jas 2:14-26
indicate our salvation is not guaranteed. For these reasons, Catholics do not accept the doctrine of
“once saved, always saved”.
Am I really suggesting that our salvation is based upon our own works, rather than on God’s grace? No.
I’ll explain that “no”, in a second. But, works are important to our salvation. For Scripture says we are
not saved by faith alone (Jas 2:14-26); and, as Christ Himself said, “not everyone who says to me, 'Lord,
Lord,' will enter the kingdom of heaven, but only he who does the will of my Father” (Mt 7:21). So, we
do bear some responsibility in our own salvation. Now, let me hasten to add that even though works are
important to our personal salvation, we are not saved by our own works. Am I engaging in double-talk?
No. Any and all acts of virtue (works) we perform, or acts of sin which we avoid, are the result of prayer,
and/or our imitation of Christ; both of which come from God (through our reception of Christ’s body and
shed blood), so we cannot boast that they are our own doing. So, we are saved by God’s grace, through
the faith we build up in Christ. And, whose faith is this? Not ours, but it is a gift of God (i.e. it is God’s
faith, not ours, because we receive it from God).*
*Because it is God’s faith, and not our own faith that saves us, Catholics practice infant baptism Page 21

23. To some, the Mass may appear overly ornate and unnecessary in its formality and ritual. It just
seems “dead” to them. They might rather go to a church where they can get excited about God!
Just like in any other faith, some people go to Mass with an idea that if they just show up at, that’s
all they need to do to satisfy God. There are, of course, many Catholics who go to Mass with a
devout and reverent mind-set, who get much out of the Mass; though it should not surprise
anyone, if these people’s joy should express itself in ways that are quiet and meditative. The object
of the Mass isn’t to be entertained by inspirational music, or even emotional testimonies, as
worthy as these things are. Rather, it’s to be with God in a very intimate and reflective way, which
exactly imitates and reflects the heavenly worship of Christ in heaven. We should also behold God
in awe, since He is very Holy. For this reason, we need to show Him proper respect and reverence,
as we reflect on His infinite nature and awesome majesty during the Mass.
The Mass, is in fact a very exciting worship of God; particularly if one knows what is happening all
around him while it is happening! We are truly surrounded by “a great cloud of witnesses” (Heb
12:1 - those who have preceded us in death, and who, because of the power and authority they
receive from their presence in His body, the Church (which the living faithful also belong to), an
awareness of how we are living our lives. They therefore also worship God along with us, and the
angels. Death does not separate these saints and angels from God (Rom 8:38-39); nor from us,
since we are all “one body” in Christ (1 Cor 12:13), and because we worship in the presence of
these angels and saints, we pray together with them; and, through intercessory prayer, we ask
them (just as we ask the living faithful), for their prayers. We can do this because Scripture says
“the fervent prayer of a righteous person, availeth much” (James 5:16), and since there are saints
who are present in heaven, their righteousness is proven by their presence there.
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24. How do we appreciate the presence of these unseen, unheard saints and angels, as well as Jesus, in
our worship of God? By making them visible to the mortal human eye, and audible to the mortal
human ear! The Church has always done this through the practice of liturgy, which it inherited from
Judaism. The practice of liturgy, since it is a component of Judaism, is therefore part of the tutorial of
the Old Testament, which as St. Paul described, leads us to Christ (Gal 3:24).
How does liturgy do this? By presenting us with examples of the heavenly worship that is going on all
around us, by employing the use of our senses, gifted to us as creatures of God. In most cases, the
liturgical actions , such as words, songs, actions, smells, etc, that are present in heaven, and which we
experience during the Mass, are described in Scripture (see page 24). The Church uses the priests,
deacons, acolytes, the laity; and objects such as lamp-stands, light, water, incense, statues, artwork,
priests vestments; and, songs and sounds to re-enact the worship of God which occurs in heaven, so
that it becomes detectible to us in a way that our earthly organs can understand. After all, Scripture
tells us that we worship with heaven during Mass. Hebrews 8:5 speaks of the earthly worship, which is
an “example and shadow” tabernacle of heavenly things; while there is also a “greater, more perfect
tabernacle”, in heaven (Heb 9:11). Obviously, these tabernacles (which are the fulfillments of the Old
Testament Temple) mirror each other. And, since the heavenly tabernacle has Jesus as our High Priest
(because of his ascension, by which He entered into the heavenly Holy of Holies), Jesus must have a
representation of Himself, within this “example and shadow” tabernacle; and, in fact He does: the
earthly priest, during Mass. The purpose of the High Priest, while he is in the Holy of Holies, is to
provide a blood sacrifice that is holy and acceptable to the Father, which is exactly what Jesus does for
us from His heavenly Holy of Holies. Only priests can offer sacrifice, so, we can partake of this
Eucharistic sacrifice, and unite our sins to Christ’s sacrifice (Rom 8:16, Col 1:24),thus making ours
acceptable, because we are a priesthood of believers (1 Pet 2:4). Ever since Pentecost, the Mass of
heaven and earth has been connected. This is why the Mass is “heaven on earth”!
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