 So thank you so much, Scott, for that introduction and more importantly for inviting me to be part of this magnificent conference and thank you all for coming. It's a great pleasure to be here. So let's start in the name of the Father, Son and the Holy Spirit. Amen. Come, Holy Spirit, fill the hearts of thy faithful. Kindle them the fire of thy love. Send forth thy spirit and they shall be created and thou shalt renew the face of the earth. Heal 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. Our Lady's seat of wisdom. Amen. In the name of the Father, Son and the Holy Spirit. Amen. So my talk is on typology and the divine plan to unite all things in Christ. In other words, typology comes from the centrality of Christ. So I'll explain what we've, various talks have already been about typology and I'll go into more in a minute. But what I wanna start with is that the fact that the Bible has more than one sense, that it has a typological sense, is itself something mysterious, right? Because most human texts have one meaning, the meaning intended by the words. But the Bible is richer than that and what I want to suggest in this talk is that that's a consequence of a greater mystery and the greater mystery is the incarnation, passion, resurrection of Christ. Because God has become man in the center of history, the mystery of all mysteries, the Bible has more than one sense because it's all about him. Whether it's before him or describing him or after him. So the centrality of Christ is the reason why the Bible has, as we'll see, four senses and not just one. So biblical typology, it's a consequence we set of the incarnation and it refers to the fact that earlier events in salvation history have a meaning beyond themselves, right? They point forward. If they're events before Christ, they point to Christ but they can also point to our life in Christ. So they point to us. They were written for our instruction, St. Paul says, when Corinthians 10. But they also speak about our ultimate destiny in Christ, which is heaven, right? And so scripture has a literal sense, the meaning of the words, but it also points to Christ, to us in Christ, and to our final destiny in Christ, right? And so all history revolves around Christ and therefore the Bible shows us that centrality of Christ by pointing to him, not just through words, but also through events, which I'll explain in a minute. All right, so Christ is the model of everything, what we're called to be in the present and in the future and therefore the center of the biblical text. Now it's often said that scripture, that the Bible introduces a linear understanding of scripture. Before, outside of the Bible, in say Greek culture or the various pagan cultures, history is very often seen as a kind of eternal return, a cycle, a golden age, a decline, a restoration, a decline, and a never-ending cycle, and it's fatalistic in a sense, because there's no ultimate escape. The Bible introduces a beginning creation and an end, the life of heaven, and so you get a linear journey, but it's more than that because there is something circular about it. What the Bible presents is a history that comes out from God in creation and returns back to where it came from, heaven being so in that first creation in Eden, we get already a foreshadowing of the final return to heaven, right? And so biblical history is, yes, linear, but it's also circular in that sense of coming out from God and the whole point of it being returning back to him, to be united with him by sharing his life for eternity. And so it's also in some way circular marked by Exodus and return, right? So Exodus, yes, it's a particular episode in the history of the chosen people, but in some way it's much more global than that, right? We all have come out from God, our whole life is a kind of Exodus, but it's an Exodus for the sake of the return to the promised land in heaven, and it's a trial in that. Again, just as Israel in the Exodus had a trial that lasted 40 years, the whole of our lives, and therefore the whole of human history is a kind of Exodus in that sense too, a trial before we can be found worthy to enter the promised land in heaven. And so that circular nature of history coming out from God returning to him, we can see that again, history isn't just a sequence of events because it comes forth from one who stands above history, who guides history, right? So history has a meaning beyond itself. So all of history is pointing beyond history to the source and goal of history, God. All right, now that would, already that would seem like a lot, but there's more to it than that. History isn't just simply our coming out from God and seeking to get back to him. He helps us. Thanks be to God, it's not just that. So there's, the biblical history is marked by a reversal of directions, right? So God enters seeking man, right? So if we could say, the category is a beautiful line, the other religions of the world, the natural religions we could say, is the history of man seeking God, right? So man throughout his quest for wisdom was man seeking God. Biblical history is something much more amazing, right? It's God seeking man, calling to man, but of course the central seeking is God himself becoming man in the midst of that history to be an actor on the human stage of history, the Lord of history entering history in the incarnation. And that's right in the middle of this circle, we could say. All right, so history comes out from God, it's trying to return to him, and in the midst of it, in the center, God himself enters in to bring us back to him. All right, so that's the biblical, we could say, arc of history. All right, and the fathers of the church love to speak about this. God becomes man is, of course, the mystery of mysteries. The author of history enters into history, the infinite takes on the finite, right? To restore the finite. And so we could think of that, he who is omnipotent becomes utterly dependent on a human mother, being a fetus for nine months, utterly dependent on his mother. The eternal wisdom needing to be taught to speak, et cetera. The all powerful being nailed to the cross. So the central event of history is, of course, something utterly opposite to all anything that we would have imagined without God presenting to us that this is what he's done. And because of this, everything that Jesus Christ does in his humanity has an infinite weight, right? Because the infinite one has taken on a finite body in a finite period, 33 years, in a finite space. But everything he does in that brief moment, in that brief space, Galilee, Jerusalem, is done for all of history from the beginning to the end. And therefore all the deeds of Jesus Christ have an infinite power and consequence of salvation. And because of that, history acquires three new meanings. So everything that was before the incarnation has a new meaning now of preparing for the incarnation. The incarnation itself is for the sake of our being configured to him. So God became man, the father of the church loved to say, God became man, the son of God became a son of man so that the sons and daughters of men, us, might become sons and daughters of God. So his incarnation illuminates everything that comes afterwards because it gives us our calling to be sons, sons and daughters in the sun. And then that which we are here on earth, already sons and daughters, is a prefiguring of what our final destiny is to be sons who see the father face to face in heaven. And so Christ, his coming, illuminates history before, illuminates our present and points in a decisive way to our future. Giving the foundation for our hope in a way that nothing else could do. So let's look now at biblical typology. So I'm gonna refer here to the Catechism, three numbers, the Catechism is a masterpiece but these three numbers are among my favorites, 115, 16 and 17. I need some technical help here, my thing is great, great. So the Catechism in 115 says this, according to an ancient tradition, one can distinguish between two senses of scripture, the literal and the spiritual, the latter being subdivided, I'll explain this a minute, into the allegorical, moral and anagogical senses. The profound concordance of these four senses guarantees all its richness to the living reading of scripture in the church. So the Catechism is telling us to fully grasp all the riches that God wants to give us in his word, we want to grasp these four senses of scripture. All right, what are they? The literal sense, which is the first, is the sense conveyed by the words of scripture and discovered by exegesis following the rules of sound interpretation, what does that mean? Simply, the literal sense is the meaning of the words of scripture rightly understood, getting what the author intended to convey by those words, in other words, grasping the metaphor, if there's a metaphor, grasping the figure of speech, grasping the literary style. Now sometimes that's difficult. So in other words, the literal sense isn't a literalistic sense. It's not what we mean when we say taking it literally. The literal sense of scripture, we could say is the literary sense. In other words, the sense of the words rightly understood according to the literary conventions of the sacred author used in his time, all right? So it requires some work to get the literal sense and that's why we've got scholars in the church who investigate the historical context and the figures of speech and the original language and we need them, okay? So that's the literal sense. All the other senses are based on that one, right? First you have to understand the meaning of the words. But the words describe events and realities. And here's the mystery. Not only the words have a meaning, but the very events described by the words also point to later events, to Jesus Christ and to our life in Christ, here on earth and in heaven. So not only the words have a meaning, but the events or realities or deeds described by the words also have a meaning, right? And the catechism calls that the spiritual sense of scripture. And we can call it the typological. They're simply synonyms for our purposes here. The spiritual sense or the typological sense. It's the sense of scripture in which a deed or reality, described by the words, points to another reality in Christ. And so the catechism says, thanks to the unity of God's plan, which centers on Jesus Christ, not only the text or scripture, but also the realities and events about which it speaks can also be signs. Now we're not saying that necessarily every text of scripture has a spiritual or typological sense. It may or it may not. All of scripture has a literal sense, the meaning of the words rightly understood, and very often, in addition, it also has a typological or spiritual sense pointing to Christ, our life in him, and to heaven. And the reason, ultimately, why there are these two senses is that God reveals himself to us not just through words, but through words and deeds. And that makes sense, right? Because God is revealing himself, and it's taken analogy. If I can reveal something of myself to my spouse by telling her words that I love her, but it's more convincing when I communicate that with deeds, right? And so if God is also communicating his love to us in his revelation, we should expect that he's gonna do it not just with words, but with deeds. And of the two, which is gonna be more important, the deeds, right? He's gonna show his love to us a bubble by deeds described by words. And so there's a beautiful interrelationship between the words and the deeds. The words clarify the deeds, but the deeds make tangible and flesh out the words. And Scott spoke about this last night. The Second Vatican Council's document on Divine Revelation, Dave Verbum, right at the beginning, number two, speaks about this. And it says, this plan of revelation is realized by deeds and words having an inner unity. All right, so again, the meaning of the words is the literal sense, and the meaning of the deeds is the typological sense. Deeds have meaning, and that's, again, that's obvious, we all know it. Giving a wedding ring is a deed, saying the vow is words, and we communicate our love both by the deed as well as the word, and of course, the deeds aren't just the wedding ring, but it's the whole married life, et cetera. It might be giving one's life for one's spouse in extreme cases, all right? And so God obviously is also revealing himself words and deeds, and the central deed is the incarnation, the passion and resurrection of Jesus Christ, all right? That's the key deed, but there are many other deeds that prepare for that central deed, and other deeds that follow on that central deed as we said a minute ago, all right? So that central deed is the center of history, all right? So the two meanings of scripture are whether it's the meaning of the words or the meaning of the deeds, events, realities described by the words. And the catechism gives an example. Let's take the crossing of the Red Sea. The literal sense of Exodus, describing the passage through the Red Sea, the literal sense would be again, the passage itself, where it happened, how it happened, what circumstances, and the consequences freed from Pharaoh. There's also an allegorical sense there, a typological sense, because that very deed of escaping from Pharaoh through the waters is a figure or type of an event that all of us have experienced, our baptism, right? By which through the waters of baptism, we were released from one who pursued us, and that one who pursued us was Satan, and the consequences of original sin and ultimately death and the second death. And so baptism liberates us from that pursuer and drowns him in the waters of baptism, never to rise again. We may commit future sins, God forbid, but those sins of the past are drowned and dead. So that would be an example. But at the same time, that very event is also a type of Christ's pascal mystery, because Christ is the one who accomplishes our being released from sin and death. And so we could say that the Exodus is a type of Christ's pascal mystery and a type of hour being inserted into it in baptism. We'll give more examples in a minute. Okay, the Catechism, we saw, subdivides the typological sense into three. And at first sight, this seems confusing and the names are perhaps unfamiliar, but let's look at that. So the three are the allegorical, the moral and the anagogical types. So the allegorical sense is a meaning by which an event, usually in the Old Testament, almost always in the Old Testament, refers, prefigures Christ, his life, his mysteries, the mysteries of his life, the sacraments that he institutes, and the church that he founds. So insofar as an event of the Old Testament like the Exodus, the Cross and the Red Sea, points to that, we can say, in addition to its literal meaning, it has a typological allegorical meaning prefiguring, in this case, baptism or Christ's pascal mystery, right? But there can be other kind of figures, so for example, Sarah, who conceives miraculously, right? When wait, she's barren, she's far too old, she then has to wait 25 more years after God, tells her that she's gonna conceive, and she conceives the Son of Promise. So there's a literal sense there, Mary's the mother, Sarah's the mother of Isaac, but there's also an allegorical sense in which it prefigures another woman who conceives miraculously, Mary. And so Sarah can be a type of Mary. So there can be types that point not only to Christ, but to Mary and to the church, all right? All of that is the allegorical sense. The second typological sense is the, yeah, so here's just a diagram of that. All of that history from creation in Eden, the fall, the patriarchs, the calling of Abraham, the whole history of the chosen people in Egypt, coming out of Egypt, their life in the Promised Land, right, the crossing of the Jordan, the King David, the whole history of Israel, all of that, all of those events are events that can have an additional meaning pointing to Christ and the church. And so that whole arc of history from creation to the incarnation can have this allegorical sense of pointing to Christ. The moral typological sense is when a particular event in salvation history is the model to us of what we're called to be in Christ, or it might be what we're called not to be. In other words, scripture gives us not only positive types, moral types, but also negative ones that we're to avoid. Both of those constitute the moral sense. And the Catechism in explaining this cites St. Paul who says that all these things were written for our instruction, 1 Corinthians chapter 10. So how we should act or not act. They were written for our instruction when Corinthians 10 verse 11, and I'll come back to that. Or maybe we'll look at that right now. So in this chapter 10 of the first letter to the Corinthians, St. Paul wants to tell the Corinthians not to take their salvation for granted, not to think once saved, always saved. Why? He gives an example from the Old Testament from the Exodus and that is precisely that all of the Israelites passed through the waters of the Red Sea and thus St. Paul says they were all baptized in the water. I want you to know brethren, our fathers were baptized into Moses in the cloud and in the sea. So through the waters, but also he's making a reference there to the second sacrament of Christian initiation receiving the spirit which we call confirmation. And he sees that prefigured in the fact that the cloud led the way and all of Israel was following the cloud. The cloud is a symbol of the Holy Spirit. And so all of Israel in a sense was baptized and confirmed. And then what happens? They get into the desert and they're fed by God with food from above, right? From the food, bread from heaven, the manna. And that's a type of the Eucharist. So in some sense the Israelites received types of the three sacraments of Christian initiation. But what happened to them? They wandered in the desert for 40 years. How many got into the Promised Land? Two. And how many didn't? Yes, everybody else. And St. Paul sees this as a type of why we want not to be presumptuous because we can receive all these incredible gifts in Christ and that simply will give us a greater responsibility, right, to whom more is given, more is expected. And so it doesn't work, once saved, always saved. So St. Paul goes on, right? They, with some of them God was not pleased. We must not put the Lord to the test as some of them did and were destroyed by serpents nor grumble as some of them did and were destroyed by the destroyer. Now these things happen to them as a warning but they were written down for our instruction upon whom the end of the ages has come. All right, so St. Paul is putting down a general principle. What they did grumbling, yearning for the flesh pots of Egypt is something that we also do, right? We all of us have come out from Egypt in our baptism. And yet how often we yearn for the flesh pots of Egypt? Things of sin and we grumble, et cetera, et cetera, right? So St. Paul says this was written for our instruction and then that strange last part upon whom the end of the ages has come. Now that sounds like, right? Apocalypse the last. But St. Paul is speaking there about the whole life of the church. Right now for us, the end of the ages has come in Christ, right, because Christ is, after Christ you've got the last times. The whole of these last 2000 years is the last times because Christ is the center of history and now we've got life in Christ. And so all of what was written before was written for us for the life of the church in Christ. Okay, finally, there's the anagogical sense, terrible sounding word. It's the Greek word for pointing up. And so the anagogical sense refers to the meaning of a deed described by the words of scripture insofar as that deed points to the last things. And those last things, death, judgment, heaven and hell, the new Jerusalem, and the second coming. So any deed that points to judgment, there are tons, right? So many deeds in the Old Testament involve a kind of prejudgment. Just the very fact that we said, how many got into the Promised Land two? That itself is in some way anagogical type as well as a moral type, pointing out that the path is narrow. On the positive level, so many things in the life of Israel and the church and above all, Jesus Christ and his resurrection are pointing to the last things, right? So Jesus Christ's resurrection, we'll come back to that, is the type of ours, right? So the Catechon says we can view realities and events in terms of their eternal significance leading us to our true homeland. Thus the church on earth is a sign of the heavenly Jerusalem. That means every liturgical celebration, every mass, every sacrament is a sign of the church triumphant in heaven. But we need eyes to see that. And all the things in scripture, that point to that likewise. Okay, so in summary, the Catechism gives us a little verse to summarize it. The letter speaks of deeds. Allegory to faith, right? So that would be deeds pointing to the key elements of our faith in Christ and the church. The moral, how to act and anagogy pointing to our destiny. And so altogether we get four senses, literal and three typological senses. Now, at first sight you might think, well that seems a little arbitrary. Why do we say that there are three typological senses and not say five or seven or something like that? It's true, three is one of those nice numbers. But so what I wanna suggest is that there are three typological senses because of Christ. It's because Christ has become the center of history. From now on the history before him points to him. He points to our life in him. And his very life and our life in him points to the life in heaven. And so the three typological senses comes from the fact that Christ is the center of history. But Christ came to be the model of our life on earth and the model of our life in heaven. And so three typological senses, beforehand pointing to him, he pointing to us and our life in him pointing to our life in heaven. Not sure if this graph will help things. So the Old Testament events, the events described in the Old Testament can have an allegorical meaning when they point to Christ. Those very events can have a moral typological meaning when they point to our life in Christ. So the Old Testament events, so the very events described in the Old Testament can have, they always have a literal sense, right? But in addition, they can have an allegorical sense when they point to Christ. They can have a moral sense when they point to our life in Christ negatively or positively, giving us a, right? What we're not to do or what we are to do. And then they can also have an anagogical sense by which they foreshadow our life in heaven. So Jerusalem on earth, the temple of Jerusalem is itself a type of the heavenly Jerusalem, okay? So the Old Testament texts can have all four senses. There's always a literal sense, but in addition, it might have one or two or three typological senses, depending on the case. What about the New Testament? The New Testament generally doesn't have an allegorical sense because the allegorical sense is pointing to Christ. Sometimes there is, so just an example, maybe not that important, but an event earlier in the life of Christ can point to a later event. And the most important example there is his loss and finding in the temple for three days, right? That's an event in the life of Christ that is pointing to the later event of his death, burial, and resurrection, right? And Mary didn't fully understand that at the time, but it was given to prepare her for that later event. That's how being an example of an allegorical sense in the New Testament, but that's generally not the case. I generally, the New Testament is giving us directly Christ the center of history and his founding of the church, but there still can be a moral typological sense because Christ is the type of our life and all that he did, he did for our instruction and to be imitated, right? And so therefore the deeds in the life of Christ in addition to their literal sense have a moral typological sense that's really important, right, that we should pray on and meditate on. That's the imitation of Christ, right? That's the whole Christian life. And in addition, those very events in the life of Christ above all his resurrection have an allegorical sense because that's the model or type of our future resurrection. Right, so the New Testament events always will have a literal sense, but in addition, they almost always will have a moral typological sense showing us how we're to live in Christ, imitating it, okay? And then they often have an allegorical sense as well, right? The Acts of the Apostles also, obviously it has its literal sense, but in addition, it can have the moral sense showing us how we're to live to imitate that early church in Jerusalem that we read about Acts two, three and four, et cetera, but in addition, that very life of the early church is a model for the life of heaven. They had all things in common. There was this marvelous communion, which here on earth is imperfect, right? But it's a sign of the perfect communion in the church triumphant, okay? Now, there's an interesting difference between the typology in the Old Testament and the typology in the New Testament. In the Old Testament, the deeds done prefiguring Christ, the type is less than the realization, right? So the type might be the sacrifice of Isaac and the reality is Christ's sacrifice on Calvary. The type is less than the realization. But in the New Testament, it's the other way around. Interesting. The type is Christ and he's the type of our life, so his passion is the type of our Christian life in which we walk the way of the cross and his resurrection is the type of our victory over sin and its consequences. But obviously our life in Christ is less than the type, right? So we could call that Christ is the archetype because what's described in the New Testament is, yes, the type of the Christian life, but it's a type that's bigger infinitely than our participation in it, right? We always fall short. And it's also the type of heaven and in Christ it's full, in Christ it's full, but we don't see it fully yet. Okay. All right, so in summary, we can say, typology enables all of salvation history to be Christo-centric, right? Pointing to Christ. Yeah, there's a saying of St. Augustine. He's speaking with a manatee. The manatee's disregarded the Old Testament, right? They didn't think it was inspired. And so St. Augustine explains that no, all of those passages are about Christ. They speak of Christ. The head now ascended into heaven along with the body still suffering on earth, us, is the full development, we can say the meaning of the whole purpose of the authors of scripture, right? So all of scripture is about Christ and our life in him. And that's what St. Paul met when he said, all of this was written for our instruction upon whom the edge of the ages has come. I'd like to look now at the parable of the Good Samaritan. And the fathers of the church, right? So you all know the parable, I'm presupposing you know it. And obviously there's a literal sense to this parable. Jesus's principal intention is first and foremost to teach us about fraternal charity, to be like the Good Samaritan. But the fathers of the church discover in this parable another meaning and that has to do with salvation history. And it's a beautiful way to kind of give an outline of the whole of salvation history. All right, so you know the story? There's a man who goes from Jerusalem down to Jericho and he's robbed, stripped and left naked. And when we think about it, Jerusalem is the holy place, right? You always go up to Jerusalem, you go down to Jericho. If you ever walked from, I walked not the whole way, but half the way from Jerusalem to Jericho and you go down constantly for a long time. Jericho is the lowest place on earth, right? Because you've got the Dead Sea, I don't know the details, something like 300 meters below sea level. But in case there's a symbol there, right? The man going from Jerusalem to Jericho can be seen to be a type of atom. And this is how Origen reads the parable of the Good Samaritan. So he says that he got this interpretation not by figuring it out himself, not by doing Alexio Divina, but he got it from the elders. It was something in his day, 200, already passed down by the tradition. And he says the man going down from Jerusalem to Jericho is Adam. Jerusalem is paradise, right, Eden? Jericho is this world. The robbers are the hostile powers. The priest, right, Satan and his minions. The priest is the law, the Levite, the prophets. We don't have to follow that exactly. In other words, the priest and the Levites simply would be the old covenant, which can't save the man, right? But the Good Samaritan who does take him is a type of Christ. And what does he do? He binds his wounds and that, Origen says, is a type of the sacraments of the church. The sacraments so that the Good Samaritan puts oil on the wounds. And that symbolizes in some way all seven sacraments of the church by which the wounds of sin are healed in different ways by the sacraments. And then what does he do? He puts them on his donkey and takes him to the inn. And what do you suppose that signifies? Right, that's the church. We're in the inn right now. But the Good Samaritan has to leave, right? So he entrusts him to the innkeeper. So Origen says, well, the innkeeper's the, those who exercise headship in the church, right, our bishops, but the man promises to return, right? And that's the second coming. And so the parable sketches out in some way the key stages of salvation history, right? So the very first stage would be still in Jerusalem. But that stage lasts very short. And so the next stage is the fall itself, right? And that's the robbery. And he's left there. And a first stage would be the time of the patriarchs or a time still under natural law before God revealed a law to Israel. So that would be the first stage after the fall. We could call it the stage in which man was left to the guidance of the natural law written on the heart. Time of the patriarchs. Second stage begins with the calling of Abraham, right? Through the mosaic law, the whole time of Israel. But that can't save wounded Adam. Because to save wounded Adam, you need God-made man. And so the Good Samaritan represents the incarnation which inaugurates a new age, a new age in which we have been given ointments, healing medicines to heal the wounds of original sin. And we're entrusted to the church in expectation of his second coming. And so that, and then he will come again and you'll have the church triumphant. So that gives us a kind of map of salvation history. And it shows us how the different periods in salvation history point to Christ, who stands at the center of it. Now, in explaining typology, I think that the best way, the easiest way, is looking at Easter Sunday. So Jesus, now Jesus taught about typology earlier before Easter Sunday. But it's really on Easter Sunday that it comes out in this magnificent way two different episodes that Luke gives us. The first is the road to Emmaus. And so you have the two disciples walking to Emmaus. You all know the story. Sadly walking, talking about the events and the stranger coming up to them. What are you talking about? And they looked sad. And are you the only one in Jerusalem who doesn't know the things that happened here? And Jesus says, what things? Right to get them to talk. Concerning Jesus of Nazareth and prophet, mighty indeed, in word before God and all the people and how our chief priests and rulers lived them up to be condemned to death. But we hoped he was the one to redeem Israel. And Jesus responds, O foolish men in slow of heart to believe all that the prophets have spoken. Was it not necessary that the Christ should suffer these things and enter into his glory and beginning with Moses and all the prophets he interpreted to them in all the scriptures that things concerning himself. So we heard about this last night, I think it was. And yes, so Jesus unfolds the scriptures. But what's really interesting is that Luke tells us starting with Moses. And as I think what Scott mentioned that Moses doesn't give many, no, John maybe this morning, and doesn't give many direct prophecies. There's yes, the prophecy of the new Moses in Deuteronomy 18. But for the most part, the book of Moses and the Pentateuch gives us the deeds that prefigure Christ. In other words, the books of Moses and we could say all the historical books are giving us typological prophecy, deeds that point to Christ. And Christ says you should have understood it, right? How did you not see this? And then he uncovers them how what was written there in the books of Moses in the prophets and in the Psalms was about him and his key mystery, his paschal mystery, right? In other words, Jesus unfolded typology to them. Now, unfortunately, we're not told what Jesus said, right? We wish we could have access to that discourse. But God wisely kept that from us. So we could re-experience this in prayer, right? And but what we are told is that their hearts burned. And our hearts burn also when we get the typology, right? So many times I've had people come up to me, ah, I never, nobody ever explained that connection, that typological connection and that just makes it come together, right? It shows the centrality of Christ. That's why they're excited. And it was the same for these two on the way to Emmaus. When Jesus opened the Scriptures, they saw how it was all pointing to him, right? And it gave their faith life, right? It reveals the plan. In other words, typology points to the wisdom of God, how everything has a meaning in reference to Jesus Christ. And that is the greatest motive of credibility for faith, right? It strengthens our faith. And that's exactly what happened to those two, right? They had lost their faith and this typological discourse revived their faith. They didn't yet know that it was Jesus who was speaking to them, right? That comes later in the breaking of the bread, which is the second stage, right? That's the sacraments. That would be the Eucharist. So our eyes are open progressively, but a big part of opening our eyes of faith is discovering the typology. The second episode is just like that a few hours later in the upper room. So the two disciples from Emmaus rush back to Jerusalem. They go into the upper room and the same thing happens there again. Jesus walks through the closed door. That itself is a type, by the way, right? That closed door, why is there, why does Jesus walk through a closed door on Resurrection Sunday? He could have knocked on the door, right? He normally did that. He didn't usually barge through doors, but in this particular case, he went right through that door without knocking. Why, because he had just gone through another bigger door, the door of death, right? He had broken down the gate that hadn't been opened until Good Friday, right? Conquering sin and death. Rising from the dead. Going through that sealed tomb. Any case, sorry, closed parentheses. So he goes through those closed doors and he talks to the 12 and he tells them that basically the same thing. Everything written about me in the law of Moses and the prophets and the Psalms must be fulfilled. Then he opened their minds to understand the scriptures. And again, I think it's the exact same thing. He opened their minds, not just to understand the prophecies that were about him, Isaiah 53, Psalm 22, et cetera, that would have included that, but much bigger to, he opened their minds to see how everything was in some way about him in different ways, more directly or less directly. In other words, he showed them the meaning of the deeds pointing to him, as well as the meaning of the words, right, and he opened to us the scriptures. So there's something bigger here. The fathers of the church, if you read the fathers of the church, they're full of typology, right? They're always talking about typology. They interpret the Old Testament about Christ. And where did they learn this, right? You don't find that if you read the Talmud, obviously, or the Mishnah or the rabbis, right? Jesus introduced a new way of reading the Old Testament, showing that it was all about himself. Now what I'd like to do now is, all right, Jesus introduced this on Easter Sunday in this magnificent traumatic manner, but it was already there in the prophets. And Scott mentioned this last night. The prophets, in speaking about the Messianic Age, in giving prophecy about the Messiah, had to cast that prophecy in terms of some analogy, right? In order to make, to clarify what we're hoping for, what the Jews were hoping for, they had to use an analogy that they would understand. And the analogy was always the Exodus. So the prophets, in order to speak about the coming Messiah, spoke about what he would do as in some way returning to the events of Exodus, but on a higher level, in a bigger way, in a transcendent way. All right, so let's look at some of the examples of that. There are tons of examples one could use. And Isaiah 43, and so Isaiah here is speaking about the Messianic Hope, and he says, the Lord who makes away in the sea a path in the mighty waters, who brings forth chariot and horse, army and warrior, they lie down, they cannot rise, they are extinguished, quenched like a wick. In other words, to speak of what the Messiah is gonna do, he uses the example of Exodus, and basically he's saying there's gonna be a new Exodus. But what should we, he doesn't clarify exactly what the difference will be, right? And it's Christ who fully reveals what the new Exodus is, that it's Satan and sin getting drowned in those waters, unable to rise again, okay? And he goes on, remember not the former things, nor consider the things of old, behold I'm doing a new thing, now it springs forth. But in order to describe this new thing, he's gotta use the old thing, right? In other words, and that makes perfect sense, that in order to, if God wants to lead us to higher things, he has to show us those higher things through sensible things that we've experienced, and what better way than through the key events of the history of Israel, right? To be a perfect analogy of greater things. Another text, depart, depart, go out from there, right? So just as the Israelites departed in haste on that first Passover, and we are to depart, touch no unclean thing, go out from the midst of her, purify yourselves, you will not go out in haste, you will not go in flight, for the Lord will go before you, and the God of Israel will be your rear guard. So interesting, it's gonna be like the Exodus, but it'll be different, that was all in one night, you will not go out in haste, what is he talking about? Well, the new Exodus hasn't yet come to an end. The new Exodus is going on, every I teach RCA, I love that, doing that, and every Easter vigil, there's a new Exodus, right? New souls, and every baptism, right? There's a new Exodus, new souls passing through the waters out of Egypt into the land of the church for this trial of this life, awaiting for the promised land, right? So it will go on until the end of the world, this new Exodus. Let's look at Ezekiel 36. So in the Easter vigil, we get all of these Old Testament readings, and one of them is Ezekiel 36. And Ezekiel is talking, he's in the time of the exile in Babylon, and he's speaking about a return, but it's bigger than, so here's another example. Ezekiel now is gonna talk about the Messianic times using two analogies, the Exodus and the current coming back, or the proximate coming back out of Babylon. So he says, I will take you from the nations and gather you from all countries and bring you into your own land. All right, so we could understand that at first sight as simply coming back to Israel after the 70 years in Babylon. But he goes on to say, I will sprinkle clean water upon you and you shall be clean from all your uncleannesses, uncleannesses, and from all your idols I will cleanse you. A new heart I will give you and a new spirit I will put within you and I will take out of your flesh the heart of stone and give you a heart of flesh and I will put my spirit in you and cause you to walk in my statutes and be careful to observe my ordinances. And so we can see that there's something on the literal level, yes, bringing back to Israel and a cleansing from the impurity of Babylon, but that falls short, right? He's talking about something bigger because he says, I will cleanse you from all your uncleanness, right? And so what he's really speaking about there is baptism, and then what follows baptism? Receiving the spirit in confirmation, right? That's what the Messiah will do. Cleanse us and give us a new life, but above all, to give the spirit so that the spirit writes the law on the heart, right? So that's the messianic task. And again, the prophet uses Israel's history to show what the Messiah will do. Now we talked about baptism, St. Paul, when he speaks about baptism, he also uses a typology, but now it's no longer the typology to the Exodus, it's now the typology of Christ's death and resurrection. So St. Paul says, do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried. All right, now if we were baptized as infants, we tend to forget this, right? It's more, it makes a big impression. I was baptized when I was 29, my wife and baby, and it makes a big impression when you're an adult, right? But nevertheless, St. Paul is telling us something pretty strong here. He says, you were buried. Now we tend to miss this, no, because a little water's poured on your head. In early church it was full body immersion. You were buried, right? So being immersed into the baptismal pool is a sign of entering into the tomb with Christ. And then rising out of the pool is a sign of rising into the resurrected life of grace on the model or type of Christ's resurrection. So Christ's death and resurrection is the type of the whole Christian life, which is a death to the old man in sin and arising to the new life in Christ. And again, it's a typology that is all-encompassing, right? It ought to mark everything that we do. Tragically, it doesn't, right? Because we sin, right? If we have been united with him in a death like his, we shall be united with him in a resurrection like his. So it actually has two meanings, our baptism, right? It means that right now, we are configured to him in this life, living in earthen vessels, having this treasure of the state of grace, but it's also a sign of our future life with him in heaven. So that if we've risen with him in baptism with a resurrection like his, it's a sign that we will be united with him in heaven. And so that's why we say that baptism makes us sons and heirs of heaven and gives us the pledge of that future life. Let's look a little bit at, so Christ is the key archetype, right? The key type. Let's look at, and one more text that you all know, Philippians chapter two. It's the self-emptying him. But what's interesting is the context here. St. Paul is speaking about fraternal charity. And so he's telling the Philippians to love one another and to not, basically to live at peace with one another and to think of each one as superior to ourselves. And so he tells them, do nothing from selfishness or conceit, but in humility, count to others better than yourself. Now that's easy to say, right? But that's hard to do, right? Universally, to regard every single one here is better than myself. I ought to do that, right? But St. Paul doesn't leave it as just a nice exhortation. But he gives us a model, right? And the model is the passion of Christ, the incarnation, passion. Have this a mind among yourselves, which was in Christ Jesus. For Christ Jesus, though he was in the form of God, did not count equality with God, a thing to be grasped. He emptied himself, taking the form of his servant, being born in the likeness of men, right? But it doesn't end there. Been found in you and for me, he helped himself and became obedient unto death, even death and a cross. Therefore, God is highly exalted. So basically, St. Paul is saying that Christ's self-emptying, right? His purpose here isn't to give us Christology. Well, it does do that, but his purpose is to give us the model of our Christian life, right? To do likewise, right? So again, the whole of the Christian life is meant to be modeled on the incarnation, the self-emptying in the incarnation and passion, right? So if God, who is God, doesn't think that it's taking away from his dignity to be a fetus and to be just another boy growing up in Nazareth and just another one in the synagogue, we ought not to think that we're better than our neighbor. That's the idea there. And to apply that in everything. Let's look at another great text about how Christ is the universal type is Ephesians chapter one, nine through 12. Again, you know this text, I'm sure. St. Paul says, he has made known to us in all wisdom and insight the mystery of his will according to his purpose, which he set forth in Christ as a plan for the fullness of time to unite all things in him, things in heaven and on earth. That's, all right, so this is, this sums up this whole talk and in fact the whole of salvation history. So St. Paul is telling us that the plan of God is recapitulated in Jesus Christ. So what's translated here in the RSV as unite all things in him in the original Greek is to recapitulate, to bring everything again to a head in Jesus Christ. In other words, to summarize all things in Jesus Christ. Things in heaven, things on earth. And he can do this because he's the God man, right? God takes on humanity and so he has all things in himself. He's the word of God and yet by taking on flesh he's taken on our condition, our nature and in some way he's taken on all of our history. He's the new Adam, right? And so he's in some sense put himself in solidarity with every son of Adam, son and daughter of Adam. And so he recapitulates in himself the whole of human history. The prehistory before him and the history of our life now in the church after him. St. Irenaeus, one of the great fathers church in the second church, he loved this text and this notion of recapitulation. And he makes it the center of his theology. He has a beautiful text. He's writing in about the year 180. He's a disciple of Polycarp who is a disciple of John the apostle. And so he's close to the apostles. Three generations from Jesus Christ as it were. And he says this, when he had become, sorry. When he had become incarnate he recapitulated in himself the long unfolding of humankind granting salvation by way of compendium. Compendium, another summary. He's got everything in himself. Then in Christ Jesus we might receive what we had lost in Adam to be according to the image and likeness of God. He's taking on the nature of Adam made in the image and likeness of God so as to restore the image and likeness of God in every one of us. And so again he stands at the center. And here by looking at, maybe it's too ambitious. Hebrews eight to 10. All right, Hebrews is very difficult and full and rich and dense. And it's all about typology and I could speak more about it but I'm just gonna take one idea. And it's in chapters eight through 10 and the letter to the Hebrews uses an interesting type. It takes the type from the book of Exodus where Moses on the mountain Mount Sinai sees an image of the tent of meeting. And he's told by God to make everything according to the type that was shown to you on the mountain. And so just a little level might say, all right, the type he was given is a kind of architectural blueprint of the tent of meeting. But the letter to the Hebrews takes it in a bigger sense and takes it that he was shown that type, that pattern was Christ and his paschal mystery and the sacraments of the church. And so Moses was told to make the liturgy of Israel on the type or pattern of this greater exemplar Christ and the sacraments of the church. And then in Hebrews 10 verse one, it says, since the law has but the shadow of good things to come, instead of the true form or icon of those realities, it can never by those same sacrifices, offered year after year, make perfect those who draw near. And so we can see here, there are three levels of worship. There's the worship of Israel which is said in this text to be like a shadow because it's an image of an image. It's an image of the church's worship which is an image of the heavenly worship. All right, so that's the three fold. So three worships, in heaven we're gonna be worshiping, right? The book of revelations all about that. And here on earth, we're participating in the same worship that we'll have in heaven, but under veils, right? Sacramental veils. So this morning at Holy Mass, we had the lamb of God here on the altar, mystically slain. His blood was shed on the altar, as it were, in the separate consecration of the bread into his body and the wine into his blood. He was mystically immolated and we received him, but we received him in a veiled way. We couldn't see the lamb, except through the eyes of faith. But it's the real thing. Israel didn't have the real thing. They had other lambs. They had simply animal lambs. And so they had a kind of shadow of the worship that we have pointing to this worship. We have the reality, but it's still only an icon because even though we have the real thing, it's veiled. And it will continue to be veiled until the second coming, in which case, when we'll be brought into the heavenly worship, and at our own, as soon as each one of us enters into glory, we'll see that heavenly worship face to face. All right, so three levels. And again, that gives us a beautiful illustration of typology having these different senses. Before Christ pointing to him, in his paschal mystery, and then Christ himself pointing to our life in him, worshiping him now, and in heaven. All right, conclusion, sorry. So what I want you to come away with is that biblical typology is really fitting, right? It's really fitting that the biblical text has more than one sense, and in fact has precisely four senses, the literal and these three different typological senses that all center on Christ, right? And it's simply, it's, there are two fundamental reasons for this. The first is in our nature, and the second is the incarnation. From our nature, we need typology. Why? Because it's our nature to learn about higher things, spiritual things, heavenly things, through sensible things, right? We've got senses, and we learn through our senses, and we need to have analogies, images drawn from history, and from the things that we can see. But God wants to lead us to higher things. And so he has to make use of typology, really, to lead us to those higher things. That's the first reason. And then tied together with that is human nature is historical, profoundly historical, right? Each of us has a personal history, and we're embedded in this larger history. And so it makes sense that God will use history to reveal the end of history, right? So he makes use of typology because we're historical. Second reason, typology is central because the central fact of all of history is God became man. And typology allows all of history to point to Christ, and thus to unite all things in Christ. Things before him, and things now in our time. And the final things are all gonna be about Christ because the glory of heaven will be the glory of the Lamb, right? And we'll see that Lamb in the heavenly worship described for us in the book of Revelation. Thank you.