How Christ said the first mass, By Rev. James L. Meagher, D.D. Part 4.

To get the animals for the sacrifice. Temple guards, led by priests, went out the Sheep Gate, and down into the Cedron Valley, as they went out that fatal night, led by Judas, when they arrested Christ. With money from the Temple treasury, they bought the victims, as they gave money to Judas. The high priests had stretched a bridge across the Cedron stream near Gethsemane, and across that bridge they led each victim tied and driven, as they led Christ, tied, the night of his arrest. To the priests they brought the animals, as later they brought the Lord.
They led the animals into the Temple, to the north of the great sacrificial altar. 1 The Jew saw in the cold dark north a figure of Lucifer, who had deceived Adam, and plunged the nations into unbelief and paganism. They sacrificed the victims towards the north as against the demon and sin resting on the world. At Mass, when the altar is in the eastern end of the church, the Gospel is read towards the north as against the demon of infidelity.
They washed the animal to foretell the Passover bath taken by Christ and his Apostles. They poured perfume over it to typify the odor of good works, words and miracles of the God-man. With a rope they fastened the right forefoot to the left hind-foot, and the left forefoot to the right hind-foot, the cord making a cross, emblematic of Christ fastened to his cross.
The bread and wine of the Mass is first raised up, offered the Eternal Father, lowered, moved to form a cross, and then laid on the altar. This comes from the Temple, and from the Last Supper. To foretell the Crucified they raised up every Sacrifice in the Temple, offered it to God, holding it as high as their heads, the action being called the Teruma. Then they lowered it, and " waved " it to the north, south, east and west, this being the Tenupha, foretelling Christ raised up in the air on his cross, and his dead body taken down for burial. The Rabbis write that the actions meant that the sacrifices were offered for the nations living in the four quarters of the world. 2
Ten classes of sacrifices thus formed a cross before being killed in the Temple. The bread and wine at the Passover were offered with the identical ceremony as the bread and wine of the Mass in our day. The animals to be sacrificed were offered with a cross, the bread and wine were not offered in the Temple with the same ceremonial, for the animals foretold his sufferings, and the bread and wine then typified the Mass, where he is not immolated in a cruel bloody manner but in mystic meaning in memory of the crucifixion. Sin sacrifices were sacrificed with a cross, but were not offered to God in the Temple, for God did not receive sin with the sacrificed victims. The following the Jews called the Menachot will explain our meaning.

The high priest with his assistant, the Sagan, at his right, and the twelve priests, all vested in magnificent priestly robes of cloth of gold, embroidered in the four colors of the sanctuary, spread out their hands between the animals horns, 3 thumbs crossed, palms down and placed their sins and the sins of all the people on the animal, as the sins of the whole world were placed on Christ, and said a prayer we will give when we describe the ceremony when Christ and his Apostles offered the Passover lamb the day before his death. 4
Two long lines of vested priests stand between the victim, one line having gold, the other silver chalices in their hands ready to receive the blood. The victim's throat is cut, the blood caught in the chalices, and passed along each line with arms crossed in form of a cross and splashed on the four horns of the altar, marking each with a bloody cross. 5 A choir of 500 priests and another of the same number of Levites, one surrounding the great altar, the other standing on the steps of the Nicanor Gate, sing the psalms. The Temple worship offered at nine in the morning and three in the afternoon was a striking image of a pontifical High Mass. We will describe it more in detail later when we come to the ceremony of offering the Passover lamb Christ brought to the Temple.
Down the ages from Solomon's day millions of people worshiped the God of their fathers in their Temple Courts, their backs turned to the east, for the pagans worshiped the rising sun, moon and stars facing the east. As a protest against idolatry, the Israelites faced the west towards the altar and the Holy of Holies. 6 They put their sins on the victims with outspread hands, sacrificing them as images of the future Victim they prayed for to come and fulfil these types. A line drawn through the center of the Temple, passing through the center of the altar and the Holy of Holies, towards which they faced, looking for the future Victim, and continued about 1,000 feet, passed through the center of Calvary. Thus every ceremony and victim faced the cross with its agonizing dying Sufferer.
They did not understand the reason God chose this place for the sanctuary. Rabbi Moses says it was lest Gentiles might there build a pagan shrine, destroy the sanctuary, or lest each Hebrew tribe might have its own place of worship. Therefore they had no Temple till a king was chosen, who could settle disputes about the place of divine worship.
Jewish writers say there was no forgiveness without blood, that the offerer, putting his hands on the victim's head, showed that he put his sins on the animal; that the beast bore the sins of the offerer and the people; that those who touched it, touched sin; this, Maimonides says, was why they were unclean. The sins were not forgiven, but " covered up" till the Messiah came. Let us give some of the words of Hebrew writers.7
" Properly speaking the blood of the sinner should have been shed, and his body burned as those of the sacrifices. But the Holy One, blessed be He, accepted our sacrifices, for us as a redemption and an atonement. Behold the full grace which Jehovah, blessed be He, has shown to man. In his compassion and in the fulness of his grace, he accepted the life of the animal instead of man's soul."
" While the altar and the sanctuary were still in their place, we were atoned for by the goats designated by lot. But now for our guilt, if Jehovah be pleased to destroy us, he takes from our hand neither burnt offerings nor sacrifices." " Bring us back in jubilee to Sion, thy city, in joy, as of old, to Jerusalem, the house of thy holiness. Then shall we bring before thy face the sacrifices that are due."
Alas for the ^children of Israel! The spiritual deep blindness which fell on them the night they sentenced their Messiah to death has not yet lifted. All their sacrifices are now centered in the Mass.
The prophets and Old Testament say, that these sacrifices were in themselves worthless, if separated from Christ the Antitype to whom they pointed, who at a future time was to die to fulfil their shadowy meanings. The Passover lamb, the bread and wine, filled up, combined in one the vast details of the Temple. The burning words of Hebrew prophets all down Old Testament history, find expression in these words of Messianic Passover prayer.

Haste, my Beloved, come, ere ends the vision's day.
Make haste Thyself, and chase the shadows all away
"Despised " is He, but yet " extolled " and " high " shall be.
"Deal prudently, *' sprinkle nations," and " Judge" shall He."

While establishing the ceremonial of sacrifices foretelling the crucifixion, Moses wrote the Five First Books of the Old Testament. He gathered up the traditions of the patriarchs, which had been handed down from father to son, from Noe to Sem and to Abraham, relating to creation, the fall of man, the flood, the separation of the seventy-two families, which developed into the tribes, and which became the great nations of antiquity. We will give a rapid glance over the Hebrew Scriptures, and give some of the names in which God revealed the future. These are lost in translations of the Bible.
God's first name given in the beginning of Genesis as the Creator is Elohim, who made heaven, earth, and formed Adam, " man," " the reasoning being." Elohim is God in justice, author of nature, unbending as the physical forces, rigorous in righteousness, punishing Adam for his sin, destroying the wicked down the pages of the Old Testament. The word was spoken for the last time by the dying Son of God on the cross atoning the justice of his Father for the sins of all men, when he quoted the Psalm using the word Eloi Eloi, etc., " My God, my God, why hast thou forsaken me ? " 8
When man because of sin was doomed to hell like the demons, Elohim-Jehovah appears to Adam, curses the serpent, and promises that the Seed of the woman would conquer. Here was first revealed a new name of the Deity, Jehovah, " The Existing One." But the name has another meaning: " The God of Mercy." Jehovah the Divine Son, had mercy, took pity on fallen man, and promised to redeem the race. While Elohim treated man with the rigors of his justice, destroying the world with the flood, burning Sodom and Gomorrah, killing the wicked, in dealing with the Hebrews, the justice of Eloi, the eternal Father, is tempered with the mercy of Jehovah, " God of mercy," the Son, foretold as the Redeemer. "I appeared to Abraham, to Isaac and to Jacob by the name of God Almighty, but by my name Jehovah, I was not known to them." 9
Down Hebrew history Elohim the Father is justice, Jehovah the Son is mercy. Acting with the Holy Spirit, called the Shekina—these three Persons of the Trinity carry on the preparation for the Incarnation, the Church, the Mass. They are often called in the original Hebrew Adon or Adonai, " Lord " or " Lords."
Filled with religion, animated with devotion, feeling the aurora of coming Christianity, the Hebrews called objects, places, and their children by names bearing the roots of these names of God to show forth his power and attributes. Elohim was shortened to El, Jehovah to Ja, Jo, or Je, while Adonai is often found unchanged. If the reader will examine the Bible words with these roots, he will find almost enough names with them to fill this book. Each is a revelation of God, of his attributes, or a prophecy of the coming Christ.
Let us take the words Jesus Christ as an example. Jesus is the Greek form of the Hebrew Josue, or Joshua, meaning " Jah Saves," " Jehovah Saves," or " The God of Mercy Saves." The name was first borne by Josue, that leader who succeeded Moses, and led the Hebrews into the Promised Palestine. Moses only saw it from afar, led them in sight of it, did not enter, and died on Nebo, for the law of Moses brought the Hebrews only in sight of the Church. Jesus or Josue led them into Palestine, as the one he foretold, Jesus Christ led mankind into the Church. Christ is the Greek for Messiah " The Anointed." Therefore Jesus Christ means, "The Anointed God of Mercy Will Save." How appropriate then the angel's words to the Virgin: " And thou shalt bring forth a Son, and thou shalt call his name Jesus. For he shall save his people from their sins." 10
But a visible sign of the Almighty Guide was necessary during the existence of the Hebrew religion, to win them from the striking pagan rites of Egypt, to keep them from the paganism of surrounding nations, to foretell the Holy Spirit guiding the future Church. For that reason God appeared, to them in visible form, spoke first to Adam, to patriarchs, to Moses on Sinai, in the tabernacle, taught their leaders, gave the revelations to their prophets, and appeared to holy men in the days of Christ. This visible appearance of God the Jewish writers call the Shekina. Let us see what they say, that the reader may better understand the meanings of the Temple.
In the original language of the Old Testament and later Hebrew writings, in hundreds of texts and passages, we find the word Shekina, from the Hebrew word : " to appear," "to dwell," meaning the "Majesty of God," " The Divine Presence." It was a cloud by day and a fire by night. Hebrew writers represent it as a visible appearance of the Deity, God the Holy Ghost accommodating himself to man's eyes, so that he might see the invisible. Eternal Spirit. 11
First before the fall, under this form of the Shekina, God walked with Adam in Paradise, blessed marriage, 12 gave them the world with its plants and animals for food, and the law regarding the tree of good and evil, for society cannot exist without laws. 13 Under this form of a cloud, or fire, God spoke to Adam after the fall, condemned him and his race for eating the forbidden fruit and promised the Redeemer. 14
To the patriarchs, the Shekina appeared, revealed the future and blessed them and their race. He told Noe how to build the ark, called Abraham out of Ur of the Chaldeans into Palestine, blessed him and his race—in hundreds of these passages of Scripture where the word God or Lord in the translation is given, in the Hebrew it is the Shekina.
For nearly four hundred years it spoke not till it appeared to Moses in the burning bush. " And the Lord appeared to Moses in a flame of fire out of the midst of the bush." That "bush" was the Rhamnus, from which was made Christ's crown of thorns. 15
The Shekina directed Moses how to deliver the Hebrews from Egypt, went before them as their guide, opened the Red Sea, and led them for forty years ihrough the Arab-Ian deserts. It was a pillar of cloud by day, and a pillar of fire at night. When it moved, the hosts of Israel followed ; when it rested, they camped; and when the fierce desert sun burned them, it spread over the whole camp, tempering the heat. It covered Sinai as a great cloud which Moses alone penetrated amid thunders and lightnings : it gave the law and commandments, told Moses to form the priesthood, the ceremonial, and build the tabernacle. " And they shall make me a sanctuary, and (I will shekina) I will dwell in the midst of them." 16
In this visible form of fiery cloud, the Holy Spirit rested in the tabernacle, on the mercy-seat, over the ark of the covenant, between the gold wings of the cherubim. He spoke face to face with Moses, Josue, the Judges, Samuel, Kathan, David, Solomon and all the prophets. Through 'them He revealed to mankind all the prophecies of the Old Testament. God the Shekina was the King of the Hebrews; their government was a Theocracy: " God-ruled." The synagogue prayers coming down from this time have everywhere the words: " O Lord our King." " We have no King but Thee," etc.
They tired of God's government, asked for a king similar to the rulers of the nations round them. Samuel, filled with sorrow, consulted the Shekina. "And the Lord said to Samuel. . . They have not rejected thee, but me, that I should not reign over them." 17 God warned them of the troubles a king would bring on them. The people persisted, and the Shekina told Samuel to anoint Saul, who, rejected for his sins, David was chosen in his place.
His son Solomon built his famous Temple. The day of Its dedication the Shekina filled its sanctuary so the priests could not minister. 18 On the Mount of Offence Solomon built temples for his wives' gods; 19 as a punishment 20 ten tribes rebelled and only the Jews and Benjamites remained faithful to David's family. Wicked kings led the Jews into idolatry, in the very Temple of Jehovah idols were adored, 21 and as a punishment the Babylonians destroyed the city, burned the Temple and carried the people away into captivity.
God told Jeremias to hide the ark of the covenant in a cave on Nebo where Moses died. 22 The covenant or contract with God was broken, the Shekina spoke no more, prophets ceased to teach; Rabbis, Scribes, Pharisees and Sadducees misled the people. For many centuries the Jews were left without a Divine oracle, and the narrow peculiar teachings and practices of Judaism, of Scribes and Pharisees, rose, which ended in the crucifixion of their Messiah.
But it was revealed that when the Messiah would come, the Shekina would appear and speak to them again. In far-off Persia, three high priests of Zoroaster's religion, coming down from Elam " The Youth", Sem's eldest son, saw the Shekina under the form of a star which led them to the manger of the infant Saviour. 23 The night Christ was born He appeared as a bright cloud to the shepherds on Bethlehem's hills, while angels sang the hymn of "Glory be to God in the highest, and on earth peace to men of good will. 24

1 Edersheim, Temple, 84, 85.

2 See Edersheim, Temple, passim.

3 Edersheim, Temple, p. 87.

4 Numb, xxviii. 18-28 ; Levit. iv. 15, 16-21; II. Par. xxix. 23, etc.

5 Edersheim Temple, p. 90.

6 Edersheim, Temple, 127.

7 Edersheim, Temple, 92.

8 Mark xv. 34, Psalm xxi. 1.

9 Exod. vi. 3.

10 Luke i. 31, Matt. i. 21.

11 See Geikie, Life of Christ, ii., 612, etc.; Edersheim, Life of Christ, i. 166,168.

12 Gen. i. 28.

13 Gen. ii. 17.

14 Gen. iii. 15.

15 Exod. iii. 2.

16 Exod. xxv. 8.

17 I. Kings viii. 7.

18 III. Kings viii. 11.

19 III. Kings xi.

20 III. Kings xii.

21 Ezech. viii.

22 II. Mach. ii.

23 Matt. ii. 1.

24 Luke ii. 14.

How Christ said the first mass, By Rev. James L. Meagher, D.D. Part 3.

Directly east of the Holies, the three Courts of the Priests, of Israel, and of the Women—formed one great Court, divided as the names suggest. In the middle of the Priests' Court, now called the Es Sakhra "the Rock ", where Abraham offered his son Isaac, rose the great sacrificial altar foretelling Calvary and its Victim the priests were to sacrifice that fatal Friday. To still more precisely typify Calvary, this altar was made of unhewn stones, built into four walls on the outside, the stones being held together by leaden bands, and the interior filled with earth.
The altar was fifteen feet high and forty-eight feet square, the exact dimensions of Calvary. It was in two terraces, the first forty-eight feet, the next thirty-six ; the latter having a pathway, along which the ministering priest walked. The top was thirty feet square, on which burned three fires. To the south was an inclined plain forty-eight feet long by twenty-four wide, leading up to the altar. Each corner of the altar had a hollow bronze " corner " rising about eighteen inches high, to typify the arms of the cross. The one at the southwest had two openings with silver funnels, into which they poured the wine and water on the feast of Tabernacles, foretelling the Mass. 1
This ever-burning fire, which had come down from heaven, in these three places on the sacrificial altar imaged the Shekina as fire and cloud on the mercy-seat. 2 One fire was to burn the flesh of the animals, the other was for the incense, the third to light the other fires if they went out. The roasted flesh was removed each day; but the bread and wine on Saturday were taken from the Holies and laid on a table for the priests to eat and drink. At the north of the altar stood the incoming priests chosen by " lot," and on the south stood the outgoing clergy, who had finished their duties for that week, the latter took their portions of bread and wine; in the center stood the high priest, and as the outgoing priests passed, they gave him half their portion of the proposition bread. The bread could be eaten and the sacred wine partaken of only on Saturday by priests in a state of Levitical purity, to foretell that only priests free from mortal sin must partake of Communion.
A red line ran round the middle of the altar; above, the blood of the victims to be eaten was thrown, and below, the blood of the holocausts " entirely consumed." 3
At the north of the altar rose six long rows of stone pillars, each about nine feet high, having near the top four rings to which they tied the bodies of the victims while removing the skins. Near-by were eight lower stone pillars, with hooks on which they hung the pieces of sacrificial flesh. Near-by were a marble table for laying out the pieces, a gold table for sacrificial vessels after the service, and another silver table on which they laid the victims before the services.
The Temple places we have described called the Chel "The Sacred Place," was surrounded by the Choi "The Profane." There the Gentiles could worship. But they were forbidden under pain of death to enter farther in. Greek, Latin and Hebrew bronze tablets on the surrounding marble balustrade, some of them found in the ruins in our day, told them the penalty of entering beyond. This Profane Place represented the Heathen nations not yet called to the Church till the Apostles went to preach to them. This is the reason every Catholic Church has a porch representing the heathens and infidels.
Now let us see the origin and history of these sacrifices of the Jewish Church. The grand liturgy of the Temple, the sacrifices of the Hebrew Courts have passed away, for the Sacrifice of the cross they foretold has been accomplished, while the sacrifice and ceremonial of the Holies, foretelling the Mass, still continues in the Eucharistic sacrifice.
When God condemned our parents for their sin. He foretold that from the woman would be born a Personage who would crush the serpent's head.' 4 Then was revealed a person more powerful than the demon; the Seed of a virgin, a father is not mentioned ; suffering is in the prediction that his heel would be bruised; and victory in the words that he would crush the serpent's head. 5

But ages of education and revelation were wanted that mankind might understand the cross and Mass. When the world was young, divinely directed patriarchs formed the ancient Passover, unfolding mystic rites, which Moses developed into the tabernacle ceremonial, which David and Solomon augmented into the Temple service, which the Jews introduced into the synagogue, and all these Christ fulfilled, finished and changed into the Eucharistic Sacrifice at the Last Supper.
In these ceremonies and prophecies, most minute details of the Incarnation, the life of Christ, the history of his sufferings and death, were written by the finger of God, that the Apostles might know him, and that the nations might enter his Church.
In the infancy of our race God taught our fathers as you would teach a child. Words were few, writing was not known. But religious truths might be seen in surrounding objects.
Whether God revealed the nature of sacrifice to Adam or if he knew it in his state of innocence we know not. But in the infancy of our race, they offered animals and first-fruits to God, to whom all belong, in place of their own life. The father priest might tell his children the story of creation, of the fall, of the foretold Seed of the woman, who was to come and restore mankind to innocence lost in Eden, but the words would be soon forgotten.
The father chose a lamb as the chief sacrifice, representative of the Redeemer in his passion and death, 6 that the gentle innocence and purity of the animal might foretell the same in Christ. Whence down the pages of the Old Testament, and in the Temple sacrifices, the lamb immolated morning and evening was the chief sacrifice—all others were only accessory.
What more impressive scene and prophetic type could have been given, than the young lamb, sinless, mute, chosen from the flock and condemned to die ? The father, head and priest of the family, leads the victim to the altar, while round gather in prayer, wife, children, servants. Its feet are tied, it is thrown on the ground, its throat is cut, its warm blood flows, its skin taken off, its body roasted on the fire, its flesh is eaten while flame and prayer ascend up before the Lord. There was a prophecy of Christ's arrest, flagellation, crucifixion. 7 It was a sacred poem, written not in cold words, but by the Holy Ghost in acts, signs, symbols, and mystic movements, teaching in striking ceremony truth to minds of men when the world was young.
But people say. Who were these children of Adam? For the Bible mentions only his two sons, Cain and Abel. Jewish writers tell us that thirty-two times Eve brought forth twins, a boy and girl at each birth, and the twins married. The names of only two are given, for these related to Christ. They say Cain " Acquisition," married his twin sister Ripha " The Wanderer," 8 and that Abel " Passing away," born without a sister never married. These statements of Jewish writers are to be taken with great care, but we give them and let the reader judge for himself.
How often Adam and his sons sacrificed we know not. 9 But in the year 129 or 130 after the fall. Holy Writ says Abel, a shepherd, offered the firstlings of his flocks, the lambs, for he was liberal and generous with his Creator. Cain, a farmer, was close and stingy, and loving worldly things, he offered the poorest and the most worthless of his farm products. For these reasons God received Abel's sacrifices and rejected Cain's.
Jealousy, the fiercest passion, human or demoniac, rose in Cain's soul, and he killed his brother. Talmudic writers say, that filled with frenzy, he hacked his brother all over, covering him with wounds, in his ignorance trying to make a hole through which, his soul might pass out of his body.
Abel the innocent priest lying dead, covered with wounds after his sacrifice, was an image of Christ 10 dead after his sacrifice of the cross, all wounded by the scourges. Condemned for the murder of his brother, Cain with Ripha, his wife, wandered over the world with a mark on him, lest his brothers might kill him. 11

Because they killed their brother, Christ, the Hebrews have been an outcast people, living in cities, engaged in trade, never farming, for the earth yields not its harvests to them. Shunned by all people, they wander among the nations with a mark on them : " He is a Jew." Now they fulfil the prophesy God uttered in the case of their famous prototype Cain. 12
" The voice of thy brother's blood crieth to me from the earth. Therefore, cursed shall thou be upon the earth, which hath opened her mouth to receive the blood of thy brother at thy hand. When thou shall till it, it shall not yield to thee its fruit; a fugitive and a vagabond shalt thou be upon the earth. And the Lord set a mark upon Cain, that whosoever found him should not kill him. And Cain went forth from the face of the Lord and dwelled as a fugitive on the earth." 13 The names and history of the other sixty-two children of Adam are not given, because they did not relate to Christ.
Sacrifice was revealed to acknowledge God, as Creator and Master of life and death, to recall blessings on their fathers, to excite their devotion, to keep the people from idolatry, and to foretell the future sacrifice of Christ. Its historic meaning was the creation, its literal meaning the worship of God, and its typical meaning the death of Christ. 14
Every offering of the Hebrew religion foretold Calvary and the Eucharistic sacrifice, as St. Paul says: " Every priest standeth daily ministering the same sacrifice, which can never take away sin. But he, Christ, offering one sacrifice, forever sitteth on the right hand of God." 15 "Christ was offered in a lamb to show his innocence, in a calf because of the merits of his cross, in a ram to foretell his government, in a goat for he bore our sins, in a pigeon and dove because of his two natures, or in a pigeon because of purity, and in a dove because of his love of man."
The lamb with bread and wine were sacrificed from remotest history, all other offerings were secondary—one foretold the crucifixion, the other the Eucharist; they were always intermingled, mixed in mystic ceremony foretelling Christ's one sacrifice, of Calvary and the Mass which form not two, but one act of divine worship. Before he came they foretold his coming in the future. After he came the Eucharistic sacrifice points back to him. One majestic sacrificial ceremonial went before him in patriarchal, tabernacle, and Temple worship, telling that at a future age he would come to fulfil their meaning. Another still more magnificent ceremonial, the Liturgy of the Church, coming from the Last Supper, shows that He came. One pointed in the future, the other to the past, to the Tragedy of Calvary. Let us see what is a sacrifice.
The word comes from the Latin words sacra faciens : " doing a holy act." In a wide sense any religious act, as prayer, loss, suffering for God's sake, ourself, or for others, is a sacrifice. But strictly speaking sacrifice is the destruction of a valued sensible thing, which a priest offers to God in worship, to show forth His almighty power. It is the highest act of adoration, and must be only offered to the Deity. Reason demands the worship of God, but tells not the time, place or ceremonial—only revelation could determine these.16
Abraham, Isaac and Jacob built altars, offered sacrifices with the bread and wine of the Passover worship. Jacob with his sons went down into Egypt, became slaves in the Nile land, dwelled there till God, in the form of the Shekina, called Moses from the burning bush to be their deliverer. For forty years he led them through the vast deserts of Arabia, "The Sandy." Amid the fearful thunder and lightning of Sinai, while the earth quaked and the Shekina covered the mount, God gave the Ten Commandments, foundations of all laws of civilized countries. The Lord then developed the patriarchal Passover into the elaborate ceremonial of the tabernacle and Hebrew religion.
The tabernacle and its ceremonial came from God himself. " And they shall make me a sanctuary, and I shall dwell "—in the original it is " I shall shekina "—" in the midst of them, according to all the likeness of the tabernacle, which I will show thee." 17
Down to the days of Moses the father was the priest and offered sacrifices for the family. Thus, in patriarchal days, fathers, heads of tribes, princes, kings, revered, feared and loved of subjects, offered sacrifices that their personality might excite reverence, devotion and religion in their subjects. Thus monuments of Assyria, Persia and ancient nations show us the priest-king in sacerdotal vestments offering sacrifices for the nations they ruled.
But when the Hebrews became a nation, a more special priesthood of the family of Aaron " The Enlightened", and ministers descending from Levi " Joined", were chosen to offer the sacrifices of the Hebrew nation, for these were later to kill the foretold Christ. 18
Only beasts of the " clean " species, as the sheep, cow, and goat, with birds not younger than eight days, nor older than three years, without blemish, were sacrificed; the sick, castrated, lame, blind, etc., being rejected, for they foretold their great Antitype, the sinless Christ sacrificed in the fulness of his mild and gentle manhood.
Day by day at nine in the morning, and at three in the afternoon, the chief sacrifice was a lamb 19 offered with holy Psalms, canticles and prayers, sung by a choir of 500 priests and another choir of Levites—a magnificent ceremonial, image of a pontifical High Mass. The high priest pontificated, served by the Segan as assistant priest, with twelve priests, six each side of the pontiff, Aaron's heir, like the bishop or Pope in our days. They robed in the most costly and magnificent vestments the world could furnish. 20
On great feasts after the sacrifice of the lamb countless animals were immolated, the blood of each splashed on the four " horns" of the great altar. The Temple was a vast shambles, a great slaughter-house of innocent victims, to shadow forth the awful, terrific sufferings of the Victim of Calvary. The blood was poured at the base of the altar, and flowed down through an underground passage into the Cedron " the Black Valley," thus named because of the blood.
While the bloody sacrifices foretold the crucifixion, the unbloody offerings, the Jews call " flour" and " drink offerings," pointed to the Mass, where in an unbloody manner from the rising to the setting of the sun he is offered now among the nations. Wheat, barley, flour, chalices of wine, cakes of unleaven bread, azymous "thin," were offered with every sacrifice.

1 Edersheim, Temple, 32, 83.

2 Mach. i. 22.

3 Edersheim, Temple, 33; Talmud, etc.

4 Gen. iii. IS.

5 Edersheim, Temple, 97.

6 S. Thomas, Sum. 3, q. 23.

7 S. Augustine, Sermo. xxxi  De Pasch. 1 11, 111, xxxii. etc.

8 Dutripon, Concordantia, S. Scripturӕ, word Cain, who quotes S. Chrysostom.

9 S. Thomas Sum. Theo., 2. 2 q. 85, 1 ad 2.

10 S. Augustine, De civit. Dei., L. xv., c. vii., L. xviii, xvii.

11 S. Augustine, contra Faustum, L. xii. n. ix. x. etc.

12 S. Augustine, Enar. Ps. xxxix, n. xiii., Ps. Iviii. ; Ser. ii. n. xxi.; Ps. ixxxii. n. xxii. ; De civitate Dei, 1. xv. c. xiii.

13 Gen. iv. 10-16.

14 See Migne, S. Scripturӕ, ii. 1329 to 1346, etc.

15 Heb. x. 11,12.

16 See Goldhagen, De Religione, Hebreorum Dissert. Prop. iii.; Migne Cursus Comp. S. Scripturӕ, ii. 1041 to 1348; vi. 609; xii. 177 to 181. etc.

17  Exod. xxv. 8, 9.

18 See Migne, iii. 845 to 847, etc. See S. Thomas, Sum. i, 2, q. 102-4; iii. 983, etc.

19 S. Thomas, Sum. iii. q. 22.3.5, etc.

20 Edersheim Temple, passim.

How Christ said the first mass, By Rev. James L. Meagher, D.D. Part 2.

Ark Of The Covenant

In the ark was also the blooming rod of Aaron showing forth his priesthood, and shadowing holy orders in the Church. It was a type of Christ's eternal Priesthood blossoming forth into bishop and priest of every age. Beside the rod lay the two stone tablets, having engraved on them the Ten Commandments, the foundations of law and order in every civilized land. Thus the manna was emblematic of food sustaining life; the rod, priestly wisdom, and the two tables of the law faith and morals—belief and practice of the future religion of the Crucified. These were preserved to recall to the Hebrews the wisdom, power, and goodness of God leading them from Egyptian paganism, nourishing them in the desert, and preserving them in the Promised Land.

Over the mercy-seat of God, above the ark, brooded the great gold images of the Cherubim " Holding fast," or "Those grasped." They represented the highest heavenly spirits, holding fast purest and highest truths streaming down into their minds from the Divine Son, as their wills grasp the Good of God the Holy Spirit. They recalled to the Hebrew mind the Cherubims the Eternal placed at the gates of Paradise after the Fall, *' with flaming sword turning every way to keep the way of the tree of life." 1

In ancient religions they come from Eden's gates, as winged female sphinx of Egypt, as composite creature forms of Persia, as winged bulls of Assyria and Babylonia, as Chimera of Greece, as Gryphon of Assyria, as Griffins of Northmen, and as grotesque emblems of fable and heraldry. They are still seen on coins, in sculpture, and art.

There, between the gold wings of the cherubim, on the mercy-seat rested the Shekina, the visible Presence of the Holy Spirit, a cloud by day, a fire at night, who spoke to the prophets, and gave mankind the Old Testament. Why were these golden images placed in the Holy of Holies ? To image the millions of supernal spirits ever adoring the Eternal in His heavenly sanctuary, and to foretell images of Christ, of his Mother, of angels and of saints in the sanctuary of our churches. No member of our race was then in heaven, for it was closed till Christ opened it to us, therefore no image of saint was there. The custom of placing images, paintings and statues of Christ in the church comes down to us from the Apostles. 2

Temple and church are images of heaven, dwelling-place of God. " And they shall make me a sanctuary and I will dwell in the midst of them." 3 Here the word " dwell" is in the Hebrew " I will shekina." Israel's greatest prophet in vision saw the Lord on his high eternal throne, his court of heavenly beings filled the celestial Temple, while the Seraphim " The Burning" with knowledge and love, forming two choirs, sang the tresagion, " Holy, Holy, Holy is the Lord God of hosts." 4 The words formed a part of the synagogue service sang at the Last Supper, and is now a part of the Preface of the Mass. The beloved Apostle saw the four living creatures in apocalyptic vision 5 who sing the same before the Eternal's throne.

Holy Of Holies

Next to and east of that Holy of Holies, most sacred fane of earth, was the Holies, Jews called " the Holy Place," typifying the future Universal Church, the Jew or unbeliever cannot see. Therefore it was closed by a great veil woven of white, green, red, and purple strands, behind which twice daily entered the priest chosen to offer incense on its altar, to prophesy Christ praying in his Church. 6

There were thirteen veils in the Temple—they gave rise to the veils now covering the tabernacles of our churches, behind which, in the ciborium, dwells Jesus Christ under the veils or species of bread, as under the form of the Shekina, the Holy Spirit brooded over the mercy-seat in the Temple.

The Holies not only represented the Universal Church, but also the sanctuary of our Church. Three things in the Holies also typified, in a still more striking way, what the cup of manna, Aaron's rod, and the tables of the Ten Commandments represented in the Holy of Holies.

In the middle of the Holies rose the altar of incense, which the Jews called the " Golden Altar," because it was made of pure solid gold, and to distinguish it from the great sacrificial altar outside in the midst of the Priests' Court. That gold altar was the image of Jesus Christ. At nine in the morning, and at three in the afternoon, the priest spread on it burning coals to image the burning Shekina in the inner sanctuary. On them he sprinkled incense, the ceremonial foretelling Christ, burning with fire of the Holy Ghost, offering the prayers of the Mass on our altars in our sanctuary by the ministry of his clergy. The altar in our Church is a type of Christ, and for that reason the altar is incensed at solemn services, as was the golden altar of the Temple. 7

No animal was sacrificed on that golden altar, to foretell that in the Church, on our altar, Christ is not sacrificed in a violent, bloody or painful manner, but in the mystic ceremonial of the Mass. But on the Day of Atonement, the high priest reddened the four corners of that altar with the blood of the sacrifices, held out over it his hands dripping blood, to foretell the cross of Christ reddened with his blood, and to foreshadow that the sacrifice of Calvary and of the Mass are one and identical. 8

Bread Of The Face

 At the north of the gold altar of the Holies, at your right, stood the gold table 9 with the twelve loaves of proposition bread, which Jewish writers call the " Bread of the Face," and twelve flasks of wine. They represented the twelve tribes of Israel, God had fed with manna in the desert. They foretold the bread and wine resting on our credence table at a High Mass, changed into the body and blood of Christ, with which he now feeds the souls of the members of his Church Only Temple priests could eat this bread or drink this wine with the flesh, to prophesy that the clergy of the Church live on its revenues. In memory of these breads, in Greek, Russian, and Oriental Rites, they cut the bread for the Mass into twelve pieces in honor of the twelve Apostles, having one for John the Baptist, a large one for the Blessed Virgin, and a still larger piece for the Sacrifice.

Oriental Christians build their altar the same shape and size of the gold altar of incense in the Holies. They allow nothing to rest on it but the liturgical books, not even candles. Thus the Holies, with its altar in the middle, the credence table on your right, and the great candlestick on your left, foretold the altar, credence table, and Easter candlestick in our sanctuary.

gold altar of incense

 The candlestick of Herod's Temple at the time of Christ was of solid gold, weighed 100 pounds, and had been presented by Queen Helen of Adiabne of Assyria, a convert to Judaism.

The middle shaft of the candlestick ended with a gold cup, having at each side a straight row of three cups of the same shape and size, making seven lamps. The central lamp burning day and night bent towards the Holy of Holies. The others were always lighted from it, which, with striking ceremony, foretold that while Christ's life was taken, his Divinity lived, and that he was to rise from the tomb. 10

This great solid gold candelabrum, purest metal offered to God alone, was six feet high, Christ's stature. It could not be cast, but was made by being beaten, to foretell the flagellation. Its seven lamps, Josephus says, typified the the seven planets, but they foretold the seven gifts of the Holy Ghost: wisdom, understanding, counsel, fortitude, knowledge, godliness and the fear of God poured out on Christ. 11

While the stone tables having the engraved Ten Commandments were within the ark and showed Christ resting in heaven after teaching mankind religion, the candlestick showed him " The light enlightening every man who cometh into the world," 12 glorified in heaven, while his Church preaches the light of his Gospel. The lamps were lighted each morning and extinguished at night. 13

The Rabbis wrote before the Incarnation, that the candles and lights of Temple and Passover, especially the great candlestick, with its seven lights, foretold the Messiah, who would come and kindle for them " The Great Light." They wrote that he was " The Lord our Righteousness," " The Branch," " The Comforter," " The En-lightener," " The Light of the nations," etc. For that reason, when presented in the Temple, Simeon took the Child-Christ in his arms, and filled with the Holy Spirit burst forth into the prophecy and poetry written in this candelabra.

Now thou dost dismiss thy servant,
O Lord, according to thy word, in peace ;
Because my eyes have seen thy salvation,
Which thou hast prepared.
Before the face of all peoples,
A Light to the revelation of the Gentiles,
And the Glory of thy people Israel. 14
 
This was why John wrote: " And the Life was the Light of men, and the Light shineth in darkness, and the darkness did not comprehend it." 15 The Holies was emblematic of this world with Christ burning with the fire of the Holy Ghost, filling men with the light of his teachings, enlightening souls with faith and heavenly truth.

It foretold the church building. In the center of the Holies was the gold altar from which twice a day rose the smoke of incense ascending before the Lord, as from our altar, resting in the center of our sanctuary, ascends the Liturgy and prayers of the Mass.

Each of the seven branches of the golden candlestick ended in an olive oil lamp with wicks of worn-out priestly vestments; about a wine-glass of oil was poured into each every day by a priest chosen by " lot" for the function; the lamps were lighted from the central lamp turned toward the Holy of Holies ; thus it represented the Messiah the Christ—Hebrew and Greek words meaning " The Anointed "—by the Holy Ghost who was represented by the oil; thus the candelabrum foretold God made man through the Spirit of God illuminating the world, enlightening men's minds by his teachings.

This is the meaning of numerous words and figures found in the Old Testament and Temple ceremonial. Many lamps of olive oil, hundreds of beeswax candles, burned during Temple worship, and before the Torah, " the Law," the first five books of the Old Testament, in Temple and synagogue hung an ever-burning lamp and this lamp and these candles have come down to us in the Church.

What became of the golden candlestick? That of Solomon's Temple was carried away into Babylonia when the first Temple was destroyed and was never heard of more. That of the Temple of the time of Christ was carried away to Rome, after Titus took the city in the year A. D. 70, and was borne before the conqueror in his triumphal entry into the Eternal City. 16 Its image is still seen on his triumphal arch, with the incense chests still standing in the upper part of the Roman Forum.

The candlestick was deposited in the Roman temple of Peace. One writer says it was thrown into the Tiber from the Milivial bridge during Maxentins' flight from Constantine, but another account says it was carried by Genseric to Carthage in A. D. 455, recovered by Belisarius, brought to Constantinople in 533, and placed in a church, but it has never been heard of since.

The great gold candlestick of tabernacle and Temple representing Christ is still seen in our churches 17 in the Easter candlestick. It is lighted with long ceremony on Holy Saturday, and used during High Mass, till the Ascension, when it is quenched after the Gospel, to signify at the Ascension Christ finished his work of teaching the world religion. 18
The candelabrum, bearing seven or more burning candles during our services, were copied from this famous Temple candlestick. The thirteen candles used while chanting the Tenebrse during Holy Week, are quenched as the Psalms are sung, while the highest is hidden behind the altar to signify the prophets the Hebrews killed, and the one hidden for a moment and brought forth represents Christ buried and risen from the dead.

Each Jewish synagogue has many seven-branched candelabrum, which they light during the services to remind them of the great candlestick of the Temple. But they do not light the central one, burning only six lights. It seems singular, for the central light foretold the Messiah in Temple ceremonial. The priest chosen each day trimmed and lighted the great candlestick. The Jewish laity never entered the Holies—only a priest, chosen day by day, burned the incense on its golden altar, prototype of the priest now offering in the Mass the prayer of Christ on our altar. 19

The candlestick lighting up the Holies, emblematic of Christ the Light of his Church also foretold the bishop, light of his diocese. 20 Therefore the Pontiff places his episcopal throne on your left, where the candlestick stood in the Temple Holies, and there he sits " a light to the revelation of the Gentiles," reflecting the light which shines on him from the Fisherman's Throne. The Son of God told John his beloved Apostle to write to the seven Churches of Asia, that if they did not do penance he would remove their candlesticks—that is, their bishops. We have seen the sad state of these cities where now Moslem fanatics rule.

The priest is placed as a light to the congregation. 21 Where in the Holies the candlestick stood, on the side where now the Gospel is read in our churches, there rises the pulpit from whence is preached the sermon. Down from the Catholic Church, of which he is an officer, comes the bishop to his diocese, bringing with him all the lights and glories of the Universal Church. Down from the society of the priests of the diocese, comes the priest into the church bringing Avith him the Mass, Bible, sacraments, and wealth of doctrine. He is, in teaching and example, as a lamp for the people, a candlestick with the seven lamps of the Holy Ghost, with his seven-fold gifts of salvation for the members of the parish.

Ten gold candelabra, each with seven gold cups of olive oil, each forming a lamp, divided the Priests' Court from the Holies. They were united by gold chains, and they formed a railing for the sanctuary, like our sanctuary railing, to which they gave rise. These lamps were lighted on great Hebrew feasts.

Thus stood the Temple at the time of Christ, which he so often visited,—his " Father's house," where he so often worshiped when he came to the feasts of his people. Gold-walled within and without as well as roofed, every object of purest massive gold, adorned with religious objects, it was a sacramental emblem of the foretold glories of the Catholic Church. The Temple Herod had spent forty-six years building was famed in all the earth for its worship, its holiness, its glories and its wealth.

People of our day, when money-making has become a craze, when the whole object of this life is to get rich, find fault because they are asked to support religion, and grumble when they see our churches adorned with costly altars, statuary and works of art. Let them go back in thought to that time of dying David, who inspired of God prepared the means for his son Solomon to build the Temple, and they will find that he gave $19,349,260, besides other treasures of almost equal value to erect a building which was but an image of one of our churches.'

From - How Christ said the first mass, or, The Lord's last supper. The rites and ceremonies, the ritual and liturgy, the forms of divine worship Christ observed, when He changed the passover into the mass (1908)  Meagher, Jas. L. (James Luke), 1848-1920

1 Gen. iii. 24. See S. Augustine's Question, in Exod. L. ii. 2, cv. etc.

2 St. Thomas, Sum. iii. q. 35, 3 ad 4. 

3 Exod. xxv. 8.

4 Isaias vl. 1 to 4. 

5 Apoc. iv. 7. 

6 Apoc. viii. 3, 4.

7 S. Aug., Question in Exod. L. ii. Qu. cxxxiii. et cxxxiv. 

8 For a description of the altar of incense, see Edersheim, Temple, 133, 134, 377 ; Migne, S. Scripturӕ, 11, 169, 170, 1301 ; 6, 446, 447, etc. 

9 Migue, Cursus Comp.S. Scripturӕ, ii. 1300, vi. 305.

10 Lightfoot, Works, II. 399. 

11 Isaias ii. 2, 3; Migne 2, 168-1018. 

12 John i. 9. 

13 Migne, Cursus Completus, S. Scripturae ii. 168. 

14 Luke ii. 29-32.

15 John i. 4-5. See Edersheim, Life of Christ, i. 198-200.  

16 Josephus Jewish Wars, VII, v. 5.

17 See S. Augustine, Sermo in cereo Paschali; Sermo—182 de Verb. Ap 1 ; Joan. 4, n. X ; Sermo 317. de S. Stephano, ix.  

18 Sec S. Aug. Sermo. 338 n. 1.

19 See Augustine, Enar. in Psal. cxxxviii. 15 in Psalm cix. n. 1.  

20 See S Augustine, Sermo. 1, De cereo Pashali.

21 See S. Augustine, Enar, iv. iu Psalm ciii. Sermo iv. n. 2.