Transcript

All right.

Well, let's go ahead and start off our second segment with a prayer.

In the name of the Father and of the Son and of the Holy Spirit, amen.

Our Father who art in heaven, hallowed be Thy name.

Thy kingdom come, Thy will be done, on earth as it is in heaven.

Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespassed against us.

And lead us not into temptation, but deliver us from evil.

Amen.

In the name of the Father and of the Son and of the Holy Spirit, amen.

Okay, so we left off with reflecting and exegeting the wedding supper of the Lamb as St. John recounts in Revelation chapter 19, primarily verses one through nine.

Uh, we saw how it is, uh, the Last Supper made present in the heavenly realm, the Last Supper experienced by St. John in reality without the veil of the senses, experiencing it from a heavenly perspective.

And we The clues that we found in the text is primarily the invitation to the wedding feast was Eucharistic in and of itself, the Passover imagery suggests that it's a new Passover knowing that in the Christian tradition, the Last Supper was the new Passover.

And the motif of the covenantal meal, uh, the banquet and the meal aspect signifies it's the ratifying ceremony for the new covenant, which for Christians and the Christian tradition was indeed the Last Supper.

So these two things are one and the same reality just experienced in two different realms, uh, from in two different modes of appearance for St. John.

Now, the second theme that I think we can extract from this revelation of the wedding banquet of the Lamb is this motif or idea of the Eucharist as the consummantum of the mystical marriage between Jesus, the bridegroom, and his Church, the bride.

The consummantum referring to the consummation, right?

There's a There's an analogy that we can draw here and that has been drawn by many theologians and mystics, et cetera, and that is just as there is a consummantum for a natural marriage of a bridegroom and a bride, that consummantum being the one-flesh union which physically seals and ratifies the vows professed in word.

So too, by way of analogy, through this revelation of the L- Last Supper, the Mass, being the wedding banquet of the Lamb, uh, some have seen that the Eucharist is sort of the mystical consummantum or consummation of the mystical marriage of Christ, the bridegroom, and his bride, the Church.

And, and that m- m- consummantum is the Eucharist, Holy Communion because in Holy Communion, we become one flesh with Jesus Christ.

He enters into us, we enter into Him.

We actually become one flesh with Jesus Christ.

And so in a sense, this is a mystical consummation of the mystical marriage between Christ and His bride, the Church.

And this w- vision of the heavenly wedding feast of the Lamb suggests that.

And the first clue is just the w- image of the wedding feast itself.

Think of a wedding feast in light of social context.

What does a wedding banquet point toward?

What is it oriented to?

It's not only, um The purpose of a wedding banquet is not only to celebrate what has just been professed, the vows, but it actually, or it points toward the consummation of the marriage.

It sends the couple off in celebration to go and consummate the marriage.

That's what a wedding supper is for, that's what a wedding banquet is for, to celebrate the vows but also the consummation of the vows and the ratification of it through the one-flesh conjugal union, you see?

Now, little side note here, this is why it's very, very important we be very vigilant and conscious and careful about the wedding banquets we go to, right, and make sure that the one-flesh union we're sending them off to is a valid one-flesh union that's not fornication, but is actually a real marital union.

Amen?

Amen.

And I'm talking about in regards to invalid marriages and stuff like that.

Make sure that those wedding banquets were celebrating a real marriage, right?

Otherwise, what would we be sending two people off to do?

To fornicate, right?

To enter into a conjugal union that's not a valid marriage, that's not a real marital union.

So just as a little side note, we gotta be careful of that, okay?

I just wanted to draw that to your attention.

But note how the wedding banquet and the social context orients to the consummation.

Well, John is having a vision of the wedding banquet of the divine bridegroom, Jesus, and his bride, the Church.

So in some way, this banquet is pointing in the direction of or orienting toward the mystical consummantum of the mystical marriage between Jesus and the Church.

And what mystical consummantum might that be?

What is the consummation?

Well, I would suggest to you, it is the one-flesh union in Holy Communion, where we become one flesh with Jesus Christ.

So the Church, the bride, enters into, come in union with, right, the divine bridegroom, Jesus, in Holy Communion.

So there's this nuptial dimension to the Eucharist and to the Mass, especially Holy Communion, you see?

Clue number two that would suggest the Eucharist is the consummatum of the mystical marriage of Jesus and the Church, and that is the linguistic background and the social background of the very word, the very Greek word that's used for the title of the book.

The Greek word for the title of the Book of Revelation is apokalypsis, from which we get the English word apocalypse.

So if you have a Douay-Rheims translation of the Bible, you'll see that that last book of the New Testament is called the Apocalypse.

We call it in the newer translations, it's called the Book of Revelation, precisely because apocalypse, coming from the Greek apokalypsis, means to reveal or literally to unveil, you see?

Now, what's interesting is in the Jewish tradition, the Greek term apokalypsis, the unveiling, was used in reference to the bride unveiling herself to the bridegroom on the night of the consummatum, the night of the consummation.

So the very title of the prophecy itself, apokalypsis, has nuptial overtones to it.

And the significance is that God is unveiling Himself, the divine Bridegroom, Jesus is unveiling himself in a nuptial, mystical way to his bride, the Church.

And that is to say that the divine Bridegroom, Jesus, wants to intimately be involved, intimately come in union with his bride, the Church.

And the way in which the divine Bridegroom does that is through the wedding banquet of the Lamb, Holy Communion, receiving the flesh of the Lamb.

Because remember, if this is a new Passover, well, then what's the meal?

The meal is the partaking of the flesh of the Lamb.

You see?

And it is through that partaking of the flesh of the Lamb that we come in union with Jesus.

And so thus the Eucharist and Holy Communion is the consummatum.

Now, Saint Paul seems to affirm this.

In First Corinthians chapter 10, verse 16, Saint Paul says, The cup of blessing which we bless, is it not a partaking or communion with the blood of Christ?

The Greek word there for partaking or communion is koinonia, which means to come in union with or to partake of.

It's a twofold meaning.

And then he says, The bread which we break, is it not a koinonia with the body of Christ?

Koinonia, communion with.

Is it not a communion, come in union with the flesh of Jesus Christ?

So literally, Saint Paul understands the Eucharist to be a one flesh union with the body of Christ, which signifies the mystical consummatum.

If that's how Saint Paul understands the Eucharist and the wedding banquet of the Lamb is the Eucharist made present in heaven, well then, there we have the mystical consummation.

You see?

So these This is something that we can This is another theme that we can derive out of this heavenly revelation of the wedding supper of the Lamb.

That is the mystical consummation of the mystical marriage of Jesus and the Church.

Now, my dear friends, this ought to revolutionize the way we view and experience Holy Communion.

That when we receive Jesus in Holy Communion, and we are more intimately united to him than a man is to his wife in the conjugal union, at that particular moment, we ought to be going back to the pew and savoring that intimate moment, right?

That ought to revolutionize our experience of going back to the pew.

Instead of looking around to see who's what Joe Blow is here and what Joe Blow's not here at church, right?

Well, that lady got a pretty dress.

Oh, she got an ugly dress.

Oh man, look at that bald head over there.

Right?

Oh, man, look at that person didn't receive Jesus reverently.

And you know, you get all angry and you get all flustered because Oh, that person's in shorts, and that person's in flip-flops, or whatever.

By understanding Holy Communion like this, hopefully it will help us, and I'm preaching to myself here.

Hopefully, it can help us go back to the pew and to enter into that intimate communion with the Lord and that dialogue with the Lord and savor the moment.

One of my graduate professors from the Augustine Institute used this example.

If the Eucharist is the mystical consummatum of the mystical marriage between Jesus and the Church, then we can draw an analogy from the consummatum of husband and wife.

Could you imagine husband and wife joining together in the conjugal union?

And then the husband automatically just getting up and saying, I'm gonna smoke a cigarette and check my email.

Wife says, Hello?

Now, we laugh at that.

Why?

Because we have an innate understanding that when husband and wife become one in the conjugal union, true lovers embrace each other and savor the moment of intimacy.

You see?

It's not just an ordinary recreational activity.

It's something sacred.

It's something holy.

And so you savor and embrace that moment.

And so too with Holy Communion, is that for the soul, with Christ, and that intimate union between the two.

Now, you know, we're, we're drawing analogies here, all right?

So we're not to think of the, you know, the relationship with Jesus sexually, you know, in the form of physical sexuality.

But we draw an analogy of the intimacy and that intimate communion with him at the s- between the soul and Jesus.

And so at that moment, we ought to savor the moment, enjoy the embrace with the divine Bridegroom.

And so that should revolutionize our experience of Holy Communion.

Okay?All right.

So we go to theme three, and theme three is the new exodus.

And let me get through the new exodus, then Howard, I I'll, I'll address your, your comment, okay?

The theme, the third theme here in the wedding supper of the lamb is the new exodus motif, and the first clue is the nuptial imagery, okay?

Now, how is it that this nuptial imagery reveals the new exodus motif?

Well, in the Old Testament, Isaiah prophesied about the restoration of Israel with the language of nuptiality.

There was nuptial imagery that is u- there is nuptial imagery used by Isaiah when he's talking about how God will restore Israel.

Let's read it.

In Isaiah chapter 62, uh, verse one we read, quote, For Zion's sake, I will not keep silent, and for Jerusalem's sake, I will not rest until her vindication goes forth as brightness and her salvation as a burning torch.

So note the context there is vindication and salvation for God's people.

Verse two, The nation shall see your vindication, and all the kings, your glory.

You shall be called by a new name which the mouth of the Lord will give.

You shall be a crown of beauty in the hand of the Lord, and a royal diadem, or diadem, in the hand of your God.

Verse four, You shall no more be termed forsaken and your land shall no more be termed desolate, but you shall be called my delight is in her, and your land married.

So there we are in the nuptial imagery there.

For the Lord delights in you, and your land shall be married.

For as a young man marries a virgin, so, so shall your sons marry you.

And as the bridegroom rejoices over the bride, so shall your God rejoice over you.

Go through, go through the gates.

Prepare the way for the people.

Build up, build up the highway.

Say to the daughter of Zion, 'Behold, your salvation comes.' And then chapter 63 goes on to talk about how God will crush the enemies of his people.

So in Isaiah's prophecy about how God will save his people, come and vindicate his people, it's painted with the imagery of God being a bridegroom and his people, Israel, being his bride.

Once again, As the bridegroom rejoices over the bride, so shall your God rejoice over you, in that Messianic day or that day when the Messiah comes to save his people.

And so interpretive application for John's vision is that here he sees a wedding supper, a wedding banquet.

The lamb is the bridegroom, and the bride is the church.

And so the significance is that the promise of restoration, the promise of salvation, vindication from enemies comes in and through the wedding supper of the lamb, which is the, the ce- celebration of the church, right?

It comes through the Eucharist.

Isaiah's prophecy of a new exodus, which signifies deliverance from enemies, being brought to a new promised land, is ultimately fulfilled in the Eucharist.

So the Eucharist, the mass is a significant part of salvation history.

All of the Old Testament literature climaxes in the Eucharist.

So we, in, in the mass, it's kinda like we're entering into this divine play, right?

We enter into this divine drama and experience this climax of the drama, of all of the prophecies of old coming to fruition and fulfillment in and through the Eucharist.

So we're led on the new exodus in the Eucharist because we begin to partake of and, uh, get a foretaste of that promised land of heaven, which is heaven's life, sanctifying grace dwelling in the soul.

So it's a foretaste of that perfection of the life in the new promised land of the new Jerusalem heaven.

So this is where the Eucharist fits in this whole drama of salvation history.

By the way, as a side note, note how in Isaiah's prophecy, who is the bridegroom?

Yahweh, God.

Okay?

And the bride is Israel.

In John's Revelation, who is the bridegroom?

Jesus.

Jesus the lamb.

Wait a minute.

I thought God was the bridegroom.

But Jesus is the bridegroom here.

Why?

Because Jesus is God.

It's a hint to Jesus' divinity.

And the church is the bride, right?

Well, who was the bride in the old covenant?

Israel, God's people.

So the church in the new covenant is the new Israel.

It's God's people in the new covenant reconstituted around the lamb, Jesus Christ.

Do you see that connection there?

All right, so we have this whole theology of the new shedding light upon the old, and the old shedding light upon the new.

Now, the second clue for the new exodus motif is the banquet imagery.

The banquet imagery of John's heavenly revelation of the wedding supper of the lamb calls to mind Isaiah's prophecy about a new exodus.

When Isaiah prophesies about the Messianic kingdom to come when the Messiah will lead a new exodus, at the very heart and center of that Messianic Age is a Messianic banquet.

Here's what he writes in Isaiah 25:6-8.

Quote, On this mountain, the Lord of Hosts will make for all peoples a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well-refined, and he will destroy on this mountain the covering that is cast over all peoples, the veil that is spread over all nations.

Verse eight.

He will swallow up death forever.And the Lord God will wipe away tears from all faces and the reproach of his people, He will take away from all the Earth.

For the Lord has spoken, it will be said on that day, Lo, this is our God.

We have waited for Him, that He might save us.

This is the Lord, we have waited for Him.

Let us be glad and rejoice in His salvation.

Note the prophecy is about God being with His people.

They're saying, Lo, this is our God.

He has brought salvation.

There is no more death, there is no more tears.

And what's at the heart of that prophecy of salvation?

The great feast.

And so at the We start with the Last Supper.

At the Last Supper, you have this great feast.

The Last Supper is this Messianic feast where the Lord is bringing about salvation.

And remember what He said, If you eat my flesh and drink my blood, I will raise you up on the last day.

There will be no more death.

You see?

He promises salvation by promising the forgiveness of sins.

And in light of the Passover theology, what passed over the Israelites of old for the first Passover?

The angel of natural death.

Well, if the Last Supper is the new Passover, well then if we eat the flesh of the new lamb, what pass, uh, passes over for this new Passover?

The supernatural

Death.

Excuse me.

The angel of supernatural death, right?

So there will be no more death, you see, by partaking of the flesh of the true lamb at the true Passover, the Last Supper.

Well, we already saw how the wedding supper of the lamb is the Last Supper made present.

Amen?

So the feast of John's vision in Revelation 19, which is the Last Supper made present in heaven, it is the Messianic banquet.

It is the fulfillment of Isaiah's prophecy where God has saved his people, God is with his people because the lamb is God.

Jesus is God.

And there is salvation.

Recall they're singing Hallelujah, praising Yahweh for God's vindication on the enemies of God.

There is no more death because in heaven there is no death.

And we participate in that in a mystical way when we go to mass.

We still will die physically, but at the end, in heaven, there will be no more death because we gonna get our bodies back.

We're gonna rise from the dead.

By partaking of the Eucharist, we will experience that resurrection.

So the Eucharist, the Mass, the Heavenly Wedding Supper of the Lamb is a part of this whole divine drama of salvation foretold by the Prophet Isaiah.

My dear friends, when we go to Mass, we get to experience what Isaiah could only hope to experience, what Isaiah could only foretell in prophecy.

We get to m- reap the fruits of that.

We get to taste the fruits of those prophecies.

Isaiah could only long to taste what we taste in the Holy Eucharist, celebrating it here at the Mass.

Now, granted, Isaiah's participating of it in the Heavenly Liturgy without the veil of the senses, but we are blessed in this divine drama of salvation to be able to experience the Messianic banquet, although behind signs and symbols, but nevertheless, to partake of that reality.

So every time we go to Mass, we're a part of this divine drama of salvation, fulfilling what the prophets foretold of old.

Amen?

Amen.

Okay.

All right, so the last thing is that we're gonna talk about the story of Jesus coming in judgment on the beast and the false prophet.

In Revelation chapter 19, verses 11 through 18, right after the wedding feast of the lamb, we have judgment.

Recall the pattern we've seen before, right?

Whenever we see liturgy, what comes after?

Judgment.

We've seen that two or three times already in the previous chapters.

We've seen Revelation 4, we've And 5, there was liturgical images there, and then judgment came after that, right?

We've seen the trumpets and then judgment, liturgical imagery, then the judgment with the trumpets, liturgical imagery with the seven chalices and then judgment.

And then here we have the wedding supper of the lamb, which is a new Passover, so it's liturgy.

It's a liturgical event.

And so what do we come after that?

What do we experience after that?

Jesus coming in judgment.

So let's look at some of the images in Revelation chapter 19 that suggests judgment.

First of all, the image of Jesus having flaming eyes in Revelation chapter 19, verse 12.

What's the significance of the flaming eyes?

Well, one possible Old Testament background for this is Daniel chapter 10, verses 5 through 6 and verse 20, which actually describes some sort of divine warrior who is coming to destroy the Prince of Persia.

And so let's listen to how Daniel describes this divine warrior, and we see a similarity between this divine warrior and Jesus's description in Revelation 19.

Quote, I lifted up my eyes and looked, and behold, a man clothed in linen whose loins were girded with gold of Uphaz.

His body was like baro- burial, his face like the appearance of lightning.

Right?

Lauren?

His eyes like flaming torches.

His eyes like flam- What did John say about Jesus?

He had flaming eyes, right?

Almost verbatim from Daniel 10.

His arms and legs like the gleam of burnished bronze and the sound of his words, like the noise of a multitude, but now I will return to fight against the Prince of Persia.

So you have this divine figure, this divine warrior with flaming eyes coming in judgment on the Prince of Persia.

John sees Jesus with flaming eyes, suggesting that he is a divine warrior who's going to come in judgment on the harlot, which is the great city where our Lord is crucified, namely Jerusalem.Jesus is coming in judgment on Jerusalem.

The second image that suggests Jesus coming in judgment, the sword coming out of his mouth, according to Revelation chapter 19 verse 50.

So not only does he have fiery eyes, but he has this two-edged sword coming out of his mouth.

So what are some possible Old Testament backdrops for this?

Well, one possible There's actually a couple of them that John sees to Seems to be drawing together.

The first comes from Isaiah chapter 11, verse 4, where it speaks of the judgment of the Messiah on Earth.

Now listen to how Isaiah describes the Messiah coming in judgment on the Earth.

Quote, But with righteousness, he shall judge the poor, and decide with equity for the meek of the Earth, and he shall smite the Earth with the rod of his mouth.

And with the breath of his lips, he shall slay the wicked.

Close quote.

So note in this prophecy, i- it's not a sword, but you have the image of a rod coming out of his mouth, okay, which would seem to parallel John's vision of Jesus in Revelation 19.

Now, the other Old Testament passage that John seems to be c- collaborating with this one or drawing together with this one is Leviticus 26:25.

When he talks about God's covenantal judgment, we read this.

I will bring a sword upon you that shall execute vengeance for the covenant, and if you gather within your cities, I will send pestilence among you and you shall be delivered into the hand of the enemy.

Close quote.

So when God talks about j- uh, the covenantal judgment, that is, when God's people will be unfaithful to the covenant, they will incur judgment upon themself.

The language that's used to describe that is God coming with a sword, all right?

So Isaiah 11, the Messiah comes in judgment with a rod out of his mouth.

Leviticus 26:25, God comes in judgment with a sword.

So John seems The vision seems to be drawing those two together.

Here you have Jesus with a sword coming out of his mouth.

Therefore, he is coming to execute the covenantal judgment.

Why?

Because Jerusalem, my dear friends, in the first century, God's people were unfaithful.

The, the, the Jews were unfaithful to the covenant by executing the Messiah himself and persecuting the Messianic people.

And because of that infidelity to the covenant, they incurred the covenantal curse upon themself, namely judgment.

Hence, Jesus is coming in judgment on the enemy of God, and that is the destruction of Jerusalem in 70 AD.

The third image that suggests Jesus coming in judgment here in Revelation 19 is the imagery of the birds coming to eat the flesh or eat flesh in this what is called the Supper of God.

Here's what we read in Revelations 19:17-18.

Quote, Then I saw an angel standing in the sun, and with a loud voice, he called to all the birds that fly in mid-heaven, 'Come, gather for the great Supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.'.

Close quote.

So you have this imagery of birds flying in heaven and the mid-heavens to come and eat flesh on the Earth, right?

Well, what does eating flesh signify?

Remember?

Destruction, persecution, assault, et cetera.

So what is a possible Old Testament backdrop for this?

Well, possibly it calls to mind Ezekiel's prophecy about the destruction of Israel's enemies and her vindication and restoration.

Ezekiel chapter 39, verses 17 through 22, we read the following.

As for you, son of man, thus says the Lord God, 'Speak to the birds of every sort and to all beasts of the field.

Assemble and come.

Gather from all the sides to the sacrificial feast which I am preparing for you, a great sacrificial feast upon the mountains of Israel, and you shall eat flesh and drink blood.' That's in figure of speech.

Therefore, there's gonna be destruction that is coming.

Verse 18.

You shall eat the flesh of the mighty and drink the blood of the princes of the Earth.

So that signifies God is gonna come in judgment, right?

Verse 21.

'I will set My glory among the nations and all the nations shall see My judgment There we have it.

Which I have executed, and My hand which I have laid on them.

The house of Israel shall know that I am the Lord their God from that day forward.

Therefore, thus says the Lord God, 'Now I will restore the fortunes of Jacob and have mercy upon the whole house of Israel, and I will be jealous for My holy name.' So in this prophecy, in Ezekiel 39, Ezekiel has to speak to the birds of every sort, Assemble for a sacrificial feast.

And there's gonna be eating flesh and drinking blood.

So you have this imagery of birds feasting on flesh in Ezekiel 39.

What is the prophecy about?

The prophecy is about God coming in judgment on the enemies of His people, and vindicating His people, saving His people.

We come to John's vision.

What does John see?

Birds coming to a feast on flesh, of flesh.

So what does that signify?

That signifies that God is coming in judgment on the enemies of His people.

And in the first century, that indeed was Jerusalem primarily, and then even Rome.

Uh, now God didn't necessarily come in judgment on Rome by destroying Rome, but eventually Rome indeed would be converted.

You see, Rome, the empire of Rome would indeed fall, but it would be totally transformed into Christianity, and Christianity would become eventually the religion of the Roman Empire.

And so we see primarily that God vindicates His people in judging Jerusalem, and then eventually Rome as well.

Now, the last thing I'd like to note here is that the destruction that comes upon the beast and the false prophet.

And the Book of Revelation talks about how, in this last chapter here that we're reflecting upon, how the beast and the false prophet are thrown into the eternal lake of fire, all right?

Now, I wanna highlight that because there we have an indication of how these prophecies of judgment on the enemies of God in the first century can point toward and be a type of the final judgment that comes on the enemies of God at the end of time.

As I've emphasized before, um, the judgment on Jerusalem in the first century and the destruction of the temple can serve to be a type of what will come at the end of time.

Just as a nation, what became an enemy of God and thus incurred judgment upon itself for Jesus coming, the coming of the Son of Man, right?

So too at the end of time when Jesus comes in all of his glory and in his majesty, those nations that have set themselves up against God as enemies of God, will indeed come under destruction by the coming of the Son of Man, Jesus Christ.

When all the enemies of God will be vanquished and wiped out.

And those enemies, along with the Antichrist, and with Satan, and all of his demonic forces, they will be cast into what the Bible calls the eternal lake of fire.

That is Satan, his demonic forces, and all evil people, all evil nations, all those who set themselves up against Jesus, will be taken off or be cast out from the new Heaven and the new Earth.

And therefore, there will no longer dwell any evil, but only righteousness, where all of the saints will have their glorified bodies back.

And we will be in a new Heaven and a new Earth, dwelling with the Lord Jesus Christ and the whole of the Heavenly host.

You see?

Amen.

So hopefully, uh, there's something here in these chapters that we can take to heart.

And once again, as I said before, we can take certain principles that we find in this Revelation of St. John and apply them to our own life because remember, our soul, our individual soul, is a mini temple, right?

Temple of the Holy Spirit.

It's a nation itself, so to speak.

So what happens to a nation, we can apply morally to our soul, that if we were unfaithful to the covenant, if we do not stay faithful to the Messiah, well then we too will come under judgment.

And that is that destruction of the soul, namely the s- the death of the soul, which is the loss of supernatural life, which is the result of mortal sin.

So we can make moral application in light of all of these things that we're drawing out of St. John's Revelation, okay?

So we'll go ahead and close with a prayer, and then I'll take any questions or comments.

In the name of the Father and the Son and the Holy Spirit, amen.

Let's pray a Hail Mary, thanking our Blessed Mother, Our Lady of Fatima in particular, for taking us by the hand always, leading us to her son, Jesus.

We ask that she would continue to do so and continue to pray for us, that we can become the saints that we're called to be and to never incur, uh, the curse of the covenant of judgment and damnation upon our own soul.

But that we may always stay faithful to the Lord, Jesus Christ, so that we can partake of him in Holy Communion at the wedding supper of the Lamb behind the veil of the senses here at mass on Earth.

So that ultimately we can experience that same reality but in all of its glory without the veil of the senses.

And so we pray, Hail Mary, full of grace, the Lord is with thee.

Hail Mary, full of grace, the Lord is with thee.

Blessed art thou among women and blessed is the fruit of thy womb, Jesus.

Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.

Amen.

In the name of the Father and of the Son and of the Holy Spirit.

Amen.