The Book of Leviticus contains nothing but priestly legislation, yet it is not simply a jumble of laws. It has an order to it- an order that reveals much about Israel’s religious practices. One thing is certain- these are not the customs of the time in the desert but rather an entire code of conduct for priests and Levites who serve at the temple in Jerusalem.
The taboo laws on diet and sickness show that Israel’s idea of proper worship was not limited to the temple. These restrictions apply to people in everyday life and make every moment fitting for the praise of God. Similar customs are found in other cultures throughout the ancient world. Many of the individual taboos against animals are very ancient and may be rooted in primitive experience with dangerous eating habits. Many experts believe that the risk of trichinosis from eating undercooked pork may have played a role in rejecting the pig. In the same way, the contagious nature of certain skin rashes and sores may have led to quarantining victims. Priests made these kinds of decisions and so medical problems gained religious status.
But such explanations are not enough to fully understand the thinking of Israel on the subject. The extensive list of animals contains many that would pose no risk to the eater. In fact a close look at the total division of animals in Chapter 11, reveals a pattern based on Genesis 1. God has given an order to the world by establishing plants in the ground, birds in the air, fish swimming in the seas and animals that graze. All the forbidden foods in Leviticus fall under failures to this Divine order. Creatures living in the sea that have no fins or scales are taboo because they walk on the bottom as animals would on land; birds that do not fly are forbidden; animals that do not graze are to be avoided. What does it teach us? It teaches us that the basic outlook of Israel toward food was not just to gain nourishment but also to reflect God’s goodness in creation. What one ate was highly symbolic of what one believed. Novatian teaches that forbidden foods were banned simply as a way of rendering homage to God; thus it is good to be frugal in easting and drinking.
As regards Circumcision, the Church sees a connection- a prefiguring of Baptism. The Navarre commentary states that the fact that Circumcision was done on the eighth day after birth was significant.
The connection of sex with divine worship actually has its origins in many ancient Middle Eastern Cultures. The coming to birth of a new being is always a sign of God’s blessing. Remember, that the Hebrews were a tribal society and the primary responsibility of men and women was the continuation of the species – procreation and the continuation of the family and the race. Procreation was highly regarded in the Mesopotamian culture. In Genesis, God commands the first couple to increase and multiply. Human procreation was always considered sacred. Man’s abuse of sexual faculties for mere pleasure was always considered a rejection and profanity of the Divine. Sexuality has always been wrapped in mystery. It is when the divine mystery is stripped away to exalt the mere physical function that sex becomes profane.
The notion that women were inferior to men had nothing to do with women’s capabilities or gifts, as modern day feminists would have us believe. It has it’s origin in a misinterpretation of the first sin- Original Sin, in which Eve sinned first and then convinced Adam to do the same. The fact that there existed different kinds of purification indicated that women were held in high esteem as far as the family went. Spiritually, they were considered weaker or inferior. It had nothing to do with intelligence or abilities.
Leprosy was a horrible, widespread and insidious disease in these times. It was also infectious and had to be kept from spreading. Lepers were shunned and isolated from the general populace. Leprosy was also considered a sign of separation from God. The curing of lepers by Jesus was a sign of how much compassion he had for them. It shows and teaches us many things – one of which the uncleanliness of the body as well as the soul can be cured by the love and compassion of God. The story of St, Francis and the Leper, teaches us compassion for all fellow human beings and that deformity and uncleanliness exists only in our eyes not God’s – if only we trust in Him.
One day while riding through the countryside, Francis, the man who loved beauty, who was so picky about food, who hated deformity, came face to face with a leper. Repelled by the appearance and the smell of the leper, Francis nevertheless jumped down from his horse and kissed the hand of the leper. When his kiss of peace was returned, Francis was filled with joy. As he rode off, he turned around for a last wave, and saw that the leper had disappeared. He always looked upon it as a test from God...that he had passed.
TA/4/7/10
Monday, April 12, 2010
Wrap-Up for Leviticua 8-10
Chapters 8-10 in Leviticus form a section often called “The Priestly Code”. It is the second of two parts into which Leviticus can be divided. It deals with the sacrificial system from the point of view of the priests. Although it is oftentimes valid to draw parallels from the Old Testament to the New and to see how the Old is fulfilled in the New, it is not always accurate to cite direct connections between the Old Testament and our own world today. The cultural gap between the world today and the Old Testament world of almost three thousand years is just too wide to draw a direct link. We must be careful then, when discussing certain Old Testament topics, that we take into account the differences in morals, mores and culture before drawing too many conclusions.
A case in point is a discussion of the Levitical priesthood and priesthood in the Catholic Church. The Catechism of the Catholic Church defines the priesthood of the Old Testament as “the chosen people was constituted as ‘a kingdom of priests and a holy nation.’ Within the chosen people of course, God selected the tribe of Levi and set it apart for priestly and liturgical service. As the commentary states, the priest were appointed to “act on behalf of men in relation to God, to offer gifts and sacrifices for sins.” The commentary goes on to say that this priesthood was powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and unable to bring about a definitive sanctification. Definitive sanctification came only with the High Priesthood of Jesus and His death on the Cross. Jesus’ sacrifice was a one-time sacrifice for all time. Jesus was both Priest AND Victim. Jesus was the only priest that could affect Redemption. Once this was done, all further sacrifices were rendered unnecessary. Jesus transmitted his priestly
authority to the Apostles (Mt16:18-20). The Apostles conferred this authority to the bishops and their successors. Unlike the Levitical priesthood, which was primarily ceremonial, the Priesthood instituted at the Last Supper gave priests the POWER to act not only in Jesus’ name but also in His person. We call this “In Persona Christi” and it means that the Priests is the visible person of the invisible Christ and acts with Jesus’ Hands, Heart and Soul!. No Levite ever approached this kind of Spiritual power and authority. So, again, we must be cautious about drawing parallels between the Levitical Priesthood and the Priesthood today.
As the Levites were set apart for Liturgical service, so the unction was used to designated a person or thing consecrated to God. In those days, oil was mixed with perfumes such as frankincense and myrrh were used for particular functions. Today, oil has the same purpose in the Catholic Church, besides it’s use in the Sacraments of Baptism, Confirmation, Holy Orders and anointing of the Sick, oil is used to dedicate altars and sacred vessels and vestments. An interesting fact about the three oils used in Catholic Sacraments is that the Oil of Chrism used in Confirmation is the only oil that you can smell. It contains balsam, which in the early years of the Church was used to anoint the dead. The other two oils, the Oil of the Catechumens and the Oil of Unction are odorless.
The high priest’s vestments were probably more akin to the ceremonial vestments worn by the Pope and Bishops today rather than the Mass vestments that we see each week. The fact that the vestments had a symbolic meaning beyond just ornamentation is similar to Papal vestiture throughout history. The high priest wore the golden plate with the name of God on it. The Pope wears the
Crucifix on his mitre and the Fisherman’s Ring as a sign not only of authority but also humility and simplicity. The high priests’ ephod was to show that he bore the weakness of the people on his shoulders. The Pope carries his crozier (staff) to indicate a simple shepherd leading his sinful flock to Christ. Finally, as the high priest donned the pomegranates to indicate harmony and unity, the Pope wears the pallium (The white cloth scarf around his neck) which is a Byzantine tradition worn by a Roman Pope to show that the Church breathes with two lungs, East and West.
Blood, the sign of life was used in the ordination ceremony to anoint the right ear, hand and toe of the priest, preparing him to listen carefully to the word of God. We indicate that today in the ordination ceremony and before the proclamation of the Gospel, when the priests makes the sign of the Cross on his head, lips and heart, saying; “ May the Word of God be in my mind, on my lips and in my heart.” The Levites also used blood to consecrate the vestments. Blood is not used in any part of the Catholic liturgy until the wine becomes the Precious Blood of Our Lord at the Consecration.
The interesting incident of Nahab and Abihu demonstrates that there is a fine line between outward observance and interior disposition. Jesus constantly battled the Pharisees concerning this. Outward observance of liturgy can only have meaning if our hearts are properly disposed toward God and neighbor.
In conclusion, there are some parallels between the Levitical priesthood and the priesthood of today but we must be careful. Although we see a foreshadowing in the use of oil and vestments and the conduct of the priests, the Levite would never tell you that he was representing God when he performed his sacrificial duties. This was not remotely on his mind. He saw himself “set apart” to lead the people in the way of holiness and fidelity to the Covenant. The Catholic priest, on the other hand, not only is ordained for these things but also is armed with the authority of Our Lord to make him present on the altar at every Mass. The Second Vatican Council in it’s document entitled “Presbyterorum Ordinis” (The Ministry and Life of Priests) says the following: “…through the ministry of priests, the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ, the only mediator, which the Eucharist is offered through the priests’ hands in an unbloody and sacramental manner until the Lord Himself shall come. The ministry of the priest is directed to this and finds its consummation in it.” (PO I-2). The Levitical Priesthood was the remote origin and foreshadowing of what was to come. The Catholic priesthood is the fulfillment of Jesus’ High Priesthood on earth and in Heaven.
TA 4/16/10
A case in point is a discussion of the Levitical priesthood and priesthood in the Catholic Church. The Catechism of the Catholic Church defines the priesthood of the Old Testament as “the chosen people was constituted as ‘a kingdom of priests and a holy nation.’ Within the chosen people of course, God selected the tribe of Levi and set it apart for priestly and liturgical service. As the commentary states, the priest were appointed to “act on behalf of men in relation to God, to offer gifts and sacrifices for sins.” The commentary goes on to say that this priesthood was powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and unable to bring about a definitive sanctification. Definitive sanctification came only with the High Priesthood of Jesus and His death on the Cross. Jesus’ sacrifice was a one-time sacrifice for all time. Jesus was both Priest AND Victim. Jesus was the only priest that could affect Redemption. Once this was done, all further sacrifices were rendered unnecessary. Jesus transmitted his priestly
authority to the Apostles (Mt16:18-20). The Apostles conferred this authority to the bishops and their successors. Unlike the Levitical priesthood, which was primarily ceremonial, the Priesthood instituted at the Last Supper gave priests the POWER to act not only in Jesus’ name but also in His person. We call this “In Persona Christi” and it means that the Priests is the visible person of the invisible Christ and acts with Jesus’ Hands, Heart and Soul!. No Levite ever approached this kind of Spiritual power and authority. So, again, we must be cautious about drawing parallels between the Levitical Priesthood and the Priesthood today.
As the Levites were set apart for Liturgical service, so the unction was used to designated a person or thing consecrated to God. In those days, oil was mixed with perfumes such as frankincense and myrrh were used for particular functions. Today, oil has the same purpose in the Catholic Church, besides it’s use in the Sacraments of Baptism, Confirmation, Holy Orders and anointing of the Sick, oil is used to dedicate altars and sacred vessels and vestments. An interesting fact about the three oils used in Catholic Sacraments is that the Oil of Chrism used in Confirmation is the only oil that you can smell. It contains balsam, which in the early years of the Church was used to anoint the dead. The other two oils, the Oil of the Catechumens and the Oil of Unction are odorless.
The high priest’s vestments were probably more akin to the ceremonial vestments worn by the Pope and Bishops today rather than the Mass vestments that we see each week. The fact that the vestments had a symbolic meaning beyond just ornamentation is similar to Papal vestiture throughout history. The high priest wore the golden plate with the name of God on it. The Pope wears the
Crucifix on his mitre and the Fisherman’s Ring as a sign not only of authority but also humility and simplicity. The high priests’ ephod was to show that he bore the weakness of the people on his shoulders. The Pope carries his crozier (staff) to indicate a simple shepherd leading his sinful flock to Christ. Finally, as the high priest donned the pomegranates to indicate harmony and unity, the Pope wears the pallium (The white cloth scarf around his neck) which is a Byzantine tradition worn by a Roman Pope to show that the Church breathes with two lungs, East and West.
Blood, the sign of life was used in the ordination ceremony to anoint the right ear, hand and toe of the priest, preparing him to listen carefully to the word of God. We indicate that today in the ordination ceremony and before the proclamation of the Gospel, when the priests makes the sign of the Cross on his head, lips and heart, saying; “ May the Word of God be in my mind, on my lips and in my heart.” The Levites also used blood to consecrate the vestments. Blood is not used in any part of the Catholic liturgy until the wine becomes the Precious Blood of Our Lord at the Consecration.
The interesting incident of Nahab and Abihu demonstrates that there is a fine line between outward observance and interior disposition. Jesus constantly battled the Pharisees concerning this. Outward observance of liturgy can only have meaning if our hearts are properly disposed toward God and neighbor.
In conclusion, there are some parallels between the Levitical priesthood and the priesthood of today but we must be careful. Although we see a foreshadowing in the use of oil and vestments and the conduct of the priests, the Levite would never tell you that he was representing God when he performed his sacrificial duties. This was not remotely on his mind. He saw himself “set apart” to lead the people in the way of holiness and fidelity to the Covenant. The Catholic priest, on the other hand, not only is ordained for these things but also is armed with the authority of Our Lord to make him present on the altar at every Mass. The Second Vatican Council in it’s document entitled “Presbyterorum Ordinis” (The Ministry and Life of Priests) says the following: “…through the ministry of priests, the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ, the only mediator, which the Eucharist is offered through the priests’ hands in an unbloody and sacramental manner until the Lord Himself shall come. The ministry of the priest is directed to this and finds its consummation in it.” (PO I-2). The Levitical Priesthood was the remote origin and foreshadowing of what was to come. The Catholic priesthood is the fulfillment of Jesus’ High Priesthood on earth and in Heaven.
TA 4/16/10
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