Scholarly Reflections
Daniélou, Jean, S.J. "Chapter Ten: The Paschal Lamb." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 162-176.
Daniélou observes that "there are certain especially important biblical passages in which the whole process of Christian initiation is prefigured. These are Chapter XII of Exodus, Psalm XXIII, and the Canticle of Canticles" (Daniélou 1956, 162). These three readings are the focus in the Paschal liturgy. They are therefore worthy of special examination. After all, it was during the paschal vigil that Christian initiation took place.
The centrality of figures of a destroying angel sparing the homes marked with blood should not come as a surprise to us. Yet Daniélou considers the relationship to baptism very improtant as well, noting that baptism serves to destroy the sinner, the very work of the avenging angel of the Passover (Daniélou 1956, 163). It really makes sense of the unified understanding of death and resurrection themes. The anointing of the doorposts with blood likewise resembles the sign of the cross on the forehead, given at chrismation (Daniélou 1956, 164).
Comparisons of this nature come about by the time of Justin martyr (Daniélou 1956, 164). Daniélou relates the connections of the Passover and the liturgy as they appear in a number of early witnesses. The sacraments are regularly seen as a Christian fulfillment and continuation of the passover. Specifically, the marking of the sign of the cross after baptism is tied directly to the marking of the doors with blood at the Passover (Daniélou 1956, 167).
Daniélou also finds an important eucharistic element in the actual eating of the Paschal lamb (Daniélou 1956, 168). The oldest traditions tie the meal to Christ's circumcision or passion, or possibly to the Christian's spiritual life, but later traditions added symbolism of the Eucharist. Daniélou traces the eucharistic interpretation through Hippolytus and Cyril of Alexandria (Daniélou 1956, 169). The Paschal meal gathers God's people to eat the lamb, which is considered fulfilled in Christ the Lamb of God, who suffered and died (Daniélou 1956, 170). Daniélou continues by describing some of the allegorical interpretations added to the setting as time progressed.
Daniélou observes important characteristics of the typology of the Eucharist. First, it is based on New Testament figures (Daniélou 1956, 172). The setting of the Last Supper fits a paschal meal. Jesus is presented in the New Testament as the true lamb of God. Second, it is based on the Passion of Christ as the fulfillment of Passover. The unleavened bread is a particularly significant part of the observance. Daniélou notes the important symbolism of leavening as indicative of sin in the New Testament (Daniélou 1956, 173).