THEOSISCyrill of Alexandria
The sacrament of Christ was first chronicled by the ancients at the moment the lamb was offered, symbolizing the true sacrifice of Immanuel for the salvation of all. As the apostle Paul affirms, “our Passover, Christ, was slain for us” (1 Cor. 5:7). Divine revelation instructs us that if obstacles prevent us from observing this sacred rite in the first month, we are permitted to conduct it in the following month. Would you like us to present the words of this Divine revelation and discuss its implications? This narrative possesses extensive significance. Recall that God directly instructed the holy mystic Moses: “Command the children of Israel to send out of the camp all lepers, and all that have leprosy, and all that are defiled of the dead” (Num. 5:2).
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Although we have explored this theme sufficiently before, I will now share what I find pertinent. The Holy Scripture declares one unclean “for the souls of men” if they have become defiled through contact with the dead, as it was prohibited to even touch a lifeless body. The ancient law deemed those mourning for their friends or family guilty of uncleanness, resulting in their exclusion from the camp. This illustrates that anyone who associates with the spiritual deadliness of another will find themselves defiled and burdened with spiritual impurities. As Christ stated, “Leave the dead to bury their own dead” (Matthew 8:22). Those who bond with those whose thoughts and actions align with death, desiring to emulate them, are similarly tainted. This is the deeper significance of the law.
If we seek to grasp its true and spiritually appropriate meaning, we must consider the Jews, found guilty in the assassination of Christ, labeled as unclean for their defiance against Immanuel. Consequently, they became excluded from our holy feast, having misjudged the timing of the death of the Source of all life. Yet, through the grace of Him who desires “all... to be saved” (1 Tim. 2:4), they will eventually partake in Christ during the later times, akin to a second month celebration, well after the saints who are called at their rightful time, specifically the saints of the Gentiles. It is essential to note that those who were cleansed from the defilement of idolatry in Egypt slaughtered the lamb in the first month and were the initial believers. Anointed with the blood of the Lord, they will not associate with the slayer but will conquer corruption. Meanwhile, those who come later, recognizing their own defilement, explicitly acknowledge that they are unclean “for the souls of men,” seeking blessing, yet they will celebrate the festival after the first. For it is proclaimed that when “the full number of the Gentiles shall come in,” then “all Israel shall be saved” (Romans 11:25-26). The prophet also foretells, “After that the children of Israel shall turn back, and shall call upon the Lord their God, and upon David their king, and shall reverence the Lord and His goodness in the last days” (Hosea 3:5). In the end times, the remnant of Israel (Romans 11:5) will turn to Christ, who is of David’s lineage according to the flesh. Furthermore, I believe it pertinent to mention that a practice has emerged within the churches, rooted in this same law, allowing for the observance of the feast in a subsequent month if the fourteenth day of the moon does not fall in the first month, ensuring that the timing of the celebration remains intact according to the ordained schedule. This method reflects the way the ancient law was established.