Dr. Michael Peppard

Because when you're listening to it, when you're reading it, what happens to you is that you start thinking to yourself, I'm so glad I'm not like that Pharisee. Right. Like, oh, I'm not like that guy.

Because when you're listening to it, when you're reading it, what happens to you is that you start thinking to yourself, I'm so glad I'm not like that Pharisee. Right. Like, oh, I'm not like that guy.

Yeah, I would never be so arrogant. So the story actually becomes a mirror, like draws you in where you become the negative figure in the story. Oh, wow. And then you have to catch yourself and be like, wait a minute. I'm actually sitting here in prayer with this story, thinking about how I'm so glad I'm not like the story's character. Who's so glad.

Yeah, I would never be so arrogant. So the story actually becomes a mirror, like draws you in where you become the negative figure in the story. Oh, wow. And then you have to catch yourself and be like, wait a minute. I'm actually sitting here in prayer with this story, thinking about how I'm so glad I'm not like the story's character. Who's so glad.

Who's so glad he's not like the story's character. Yeah.

Who's so glad he's not like the story's character. Yeah.

So, you know, this is why these stories are told and retold forever is that, you know, they have a, they have this longevity because they put each individual into, into like little moments of crisis and revelation about themselves. They're existentialist in a lot of, I would say in a lot of ways.

So, you know, this is why these stories are told and retold forever is that, you know, they have a, they have this longevity because they put each individual into, into like little moments of crisis and revelation about themselves. They're existentialist in a lot of, I would say in a lot of ways.

Sure. So the, um, I want to get into this by thinking about how ancient people dealt with meals more generally and how they dealt with meals related to gods more generally, because I think this is important to, to kind of unfurling the mystery at the heart of the Catholic Eucharist. And also the Greek Orthodox Eastern Orthodox Eucharist is very holy in this way too. Um,

Sure. So the, um, I want to get into this by thinking about how ancient people dealt with meals more generally and how they dealt with meals related to gods more generally, because I think this is important to, to kind of unfurling the mystery at the heart of the Catholic Eucharist. And also the Greek Orthodox Eastern Orthodox Eucharist is very holy in this way too. Um,

So let's move outside of Judaism and Christianity for a sec and just let's go to like a Greek temple in the ancient world. Okay. So let's say that you have a brother who got sick and then you pooled some money together and you sent your brother to go live at the temple of Asclepius for a month, which is a Greek god of healing.

So let's move outside of Judaism and Christianity for a sec and just let's go to like a Greek temple in the ancient world. Okay. So let's say that you have a brother who got sick and then you pooled some money together and you sent your brother to go live at the temple of Asclepius for a month, which is a Greek god of healing.

And your brother's going to live there and be with their priests and have some dream interpretation and eat their food and pray their prayers. And then a month later, your brother gets better. It's amazing, Mark. And your family's like, we're going to go rent out a dining room at the temple of Asclepius.

And your brother's going to live there and be with their priests and have some dream interpretation and eat their food and pray their prayers. And then a month later, your brother gets better. It's amazing, Mark. And your family's like, we're going to go rent out a dining room at the temple of Asclepius.

And we're going to sacrifice a lamb, have some beautiful baby lamb chops, lemon, rosemary, you know. And everyone's going to be there. And we're going to give thanks to Asclepius, the God, that your brother has been healed. Okay? Now, when you go there, that animal is partially sacrificed to the god on an altar, and then the rest of it is cooked and distributed, and you eat it.

And we're going to sacrifice a lamb, have some beautiful baby lamb chops, lemon, rosemary, you know. And everyone's going to be there. And we're going to give thanks to Asclepius, the God, that your brother has been healed. Okay? Now, when you go there, that animal is partially sacrificed to the god on an altar, and then the rest of it is cooked and distributed, and you eat it.

So what are you doing in this event? This is totally normal. This is a normal part of culture. Animal, bloody animal sacrifice and grain offerings are happening every village, everywhere, every day, all over the entirety of the Mediterranean region. It is completely normal. And it is the primary way in which gods and humans meet each other. This is the mediation method, right?

So what are you doing in this event? This is totally normal. This is a normal part of culture. Animal, bloody animal sacrifice and grain offerings are happening every village, everywhere, every day, all over the entirety of the Mediterranean region. It is completely normal. And it is the primary way in which gods and humans meet each other. This is the mediation method, right?

Is through this logic and ritual of sacrifice. So when you say the prayer of thanks to Asclepius for your brother's healing, and you take a bite of these beautiful baby lamb chops, part of which was sacrificed on the altar, you are in a way communing with the god. This is the cultural surroundings in which we should think about these stories and meal cultures.

Is through this logic and ritual of sacrifice. So when you say the prayer of thanks to Asclepius for your brother's healing, and you take a bite of these beautiful baby lamb chops, part of which was sacrificed on the altar, you are in a way communing with the god. This is the cultural surroundings in which we should think about these stories and meal cultures.