THEOSISCyrill of Alexandria
The consumption of the sacrificial meat is particularly suitable for the saints and is not appropriate for anyone else, but rather exclusively for those who have learned to overcome sin and earnestly pursued righteousness. This is supported by the words, "Every male in the sacrifice let him eat it: The holy of holies is unto the Lord." However, let us consider whether the law intended to exclude women from this blessing. We do not believe this to be the case, for they too are sanctified among us. What was presented in types and shadows—through the male and sacred lineage—points clearly to those who are spiritually brave and set apart in Christ. Thus, we are invited to partake of the most fragrant sacrifice as a holy and “chosen race, a royal priesthood, a holy nation” (1 Pet.
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2:9), encompassing young men and women, elders alongside the youth; for in Christ Jesus, there is neither male nor female, as we are all one, “for we all partake of one bread,” as stated (1 Cor. 10:17). Let us, therefore, with our voices uplifted in praise, glorify the King of all and our Redeemer Christ, through whom and with whom all glory is ascribed to God the Father, along with the Holy Spirit, forever and ever. Amen.
It is solely through Christ that any individual can be purified from impurity and be freed from sin, as He is the source of all cleansing. He endured the sacrificial offering necessary for our salvation, a truth that is universally acknowledged. This concept is affirmed by the scriptural directive: “And the Lord spake unto Moses, saying, Speak unto Aaron and his sons, saying, This is the law concerning the sin-offering: The sin-offering shall be slain before the Lord in the place where the burnt-offering is slain; it is a great holy thing; the priest who offers the sin-offering shall eat it; i
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t shall be eaten in the holy place, in the court of the tabernacle of the congregation; whatever touches its meat shall be sanctified; And if a garment be sprinkled with its blood, the sprinkled thing shall be washed in the holy place; the earthen vessel in which it was boiled shall be broken; but if it was boiled in a brass vessel, it shall be cleaned and washed with water; all the male sex of the priestly race may eat it: it is a great holy thing...” (Lev. 6:24-29). Thus, the sin-offering represents Immanuel, the true “Lamb of God, who takes away the sin of the world” (John 1:29), and His death occurs in the very place designated for burnt offerings. Unlike us, Christ is wholly righteous, for He "did no sin" (1 Pet. 2:22), embodying complete holiness and serving as the source of sanctification for others. Although He was “accounted with the lawless” (Is. 53:12) and identified with the condemned, the Father recognized the holiness of the Son’s sacrifice. Hence He declares, “in the place where the burnt-offering is slain; it is a great sanctuary…” (Lev. 6:25). The Son is both the supreme deity and the most sacred, sanctifying all creation through His Spirit since He is born of the Father and true God. Furthermore, it is stated that “the priest who performeth the sacrifice” (Leviticus 6:26) shall partake of the offering; thus, all who are elevated to the priestly office will reap the benefits of their labor and service. The remaining offerings must be consumed in sacred places, specifically in the vestibule of the holy tabernacle (Lev. 6:16), as within the churches, the sacraments are distributed, and the chosen people are blessed with a holy feast. The sanctity of the space where lawful priests officiate is maintained. The offering, therefore, sanctifies anyone who comes into contact with it, including the sprinkling of the blood (Lev. 6:27); for we approach the holy mysteries not for ordinary purposes, but to partake in communion with the holy Christ through an ineffable and spiritual offering. Additionally, the implements used in the sacrifice are also purified to ensure that what has been employed in sacred service is not misused for mundane purposes. This principle is upheld within the churches. It is also fitting for the laborers to receive blessings, as demonstrated by the law stating: “all the male sex of the priestly race may eat it” (Leviticus 6:29). Palladius. The message is clear.