As this original eschatological fervor began to die down, and as Christianity became an increasingly Gentile movement, this original eschatological orientation of the Christian Lord's Supper (Eucharist) celebration was lost; and with the development of the practice of baptizing catechumens during the twelve readings so they would share the Eucharist for the first time with the Christian community at the conclusion of the Paschal Vigil, the baptismal themes came to dominate the celebrations of the Easter Vigil, as they do again in those churches which have begun again to baptize its adult converts during the (Easter) Vigil. Major liturgical scholars such as Louis Bouyer and Alexander Schmemann concur with Jeremias' essential position and one has only to examine the Christian liturgical texts for Paschal Vigil to see evidence of this. E.g., the Eucharistic Preface for the (Easter) Vigil in the Roman, Lutheran and Anglican/Episcopalian traditions, which state: "...on this night when Christ became our Passover sacrifice" or the Eastern Orthodox Troparion for Great and Holy Monday, Tuesday and Wednesday, which warns the Christian community "Behold the Bridegroom comes in the middle of the night and blessed are those servants he shall find awake..." In short, Christian theology holds that no one knows when Christ will appear at the end of time, but given other central events of redemption which occurred during Passover, the earliest Christians assumed that Christ would probably appear during the Easter Eucharist, just as he first appeared to his original disciples during their meal on the first (Easter) Sunday. However Tradition of Easter being both Pascha and the day of his resurrection are in conflict. Leviticus 11 states the day of Firstfruits to be on the Morrow after the weekly sabbath during the Feast of Unleavened Bread.