The Sacraments The Word Of God Theology Religion Essay Example

merging of faith and life. He operates on the understanding that each individual is unique and has inherent value and dignity. The sacraments serve as a means to create and separate the extraordinary human experience of encounter. In Christ, God took on human form. Therefore, we must acknowledge that there is a divine aspect to being human. For Schillebeeckx, human beings are fundamentally unique because they are created in the image of God. In contrast, Chauvet's perspective emphasizes causality and symbolic order. While he acknowledges that grace is received through the sacraments, he does not make a commitment that the sacraments are the cause of grace. Chauvet does not view human beings as separate from language nor do they invent language.He argues that language is essential for being human, comparing it to a mother's uterus. According to him, language is not just a tool but a nurturing environment in which the subject is formed and maintained. Chauvet believes that there is an order to language which enables dialogue and sacraments among Christians. This symbolic order allows individuals to establish their identity as Christians, and they become Christian by following the church's "mother tongue". Sacraments are an important component of this language. Chauvet asserts that sacramental rites do not directly cause grace, but they serve as modules that grant access to God through ritual acts. Humans encounter God through the symbolic rites of the Church, such as language, scripture, ceremony, and symbolic exchange. Chauvet emphasizes that symbolic exchange is not just a mere experience but an integral aspect of human existence and communication with God.The text explains that the relationship between trusters and God goes beyond

symbolic exchange and is instead a type of exchange that structurally shapes the topic. The theological perspective is intertwined with the anthropological perspective. On the other hand, Schillebeeckx believes that sacramental symbols are related to ecclesial worship. He summarizes this as the Acts of the Apostles, where Christ is present through his redemptive act and the spiritual community, which is the Church, performs ritual symbolism. These sacraments, according to St. Thomas, are visible symbols of the Church's activity in worship and are bestowed with grace from God. The Church is both the body of Christ expressing love for God through worship and also having the physical presence of Christ through the Eucharist. The grace of the Church does not add anything new but shares in the fullness of Christ's grace. Schillebeeckx identifies the sacraments as acts of Christ within his Church.For Schillebeeckx, the sacrament's substance includes an epiclesis in the form of a petition, where we plead with the Father, empowered by the Spirit and in union with Christ. Chauvet agrees with this perspective and also emphasizes the inseparability of Jesus with His church in relation to the Eucharist. According to Chauvet, the Church cannot offer Christ-in-sacrament without being offered through and in him. This understanding is similar to Schillebeeckx's concept of Christ as the sacrament of encounter. Schillebeeckx also acknowledges a dual element, with the second part being an explicit bestowal. In comparison, Chauvet's "second sense" refers to Christ-in-sacrament by the church.

Institutionally, Schillebeeckx sees the sacraments as an official act of the Church, demonstrating its role as a redemptive institution. The Church serves as a visible venue where grace and salvation are made

tangible. It represents God's salvific work in Christ and allows the Church to fulfill its redemptive purpose. This visibility is manifested both institutionally and through charism, showcasing an outward display of inward communion and grace with God.On the other hand, Chauvet rejects the hierarchical concept of the sacraments as instruments, channels, or sources. He believes that sacraments are not just representations of the effectiveness ex opre operate or as a result of the power of the priest. However, Chauvet does accept the role of the Church minister in administering the sacraments on behalf of Christ. According to him, Christian identity is not self-administered, and baptism is performed by another individual acting as the minister of the church in Christ's name.

Regarding grace, Chauvet views it as a freely given gift that cannot be quantified or calculated. Like the manna in the desert, grace is undeserved and free of charge. It is not only a gift from God but also a return-gift from the receiver who must express gratitude. Chauvet clarifies that the presence of Christ in the Eucharist does not depend on the disposition of the subject but is realized by God through the Holy Spirit. The human response to God's grace should be faith and love.If one chooses not to make so, the gift of grace from God would disintegrate, similar to the manna in the desert. Chauvet agrees with Karl Barth's rejection of the belief that sacraments guarantee grace by their mere performance, if Barth's concerns are valid and the subjectivist theory suggesting that sacraments are instruments for producing and transmitting grace undermines God's freedom in redemption. Barth acknowledges God's freedom in redemption,

as does Chauvet, but Chauvet argues that sacraments still serve as instruments. A sacrament can either objectively produce grace or transmit grace. Grace is central to Schillebeeckx's discourse and is mentioned over 500 times in his book. Schillebeeckx views grace as an unwavering gift based on Christ's love for the Father. He explains how grace operates in the sacraments using terms such as infallible, ecclesial visibility, and encountering God. He states that only through grace does God's presence flourish in an intimate and lively communion with humans. Grace comes through Christ, who serves as the intermediary. Jesus is not only the Church but also the visible embodiment of divine grace. Jesus is grace itself.The concept of godly grace and the salvaging Acts of the Apostless of Jesus are intricately connected. The Church serves as a visible manifestation of Christ's grace and salvation, existing as a society that signifies this grace. According to Schillebeeckx, sacramental grace is a healing grace that restores us to health, compensating for any weakness or powerlessness we may have as long as our faith remains genuine. This grace can be compared to a seed that, when embraced, takes root and allows Christ to correct our flaws, enabling us to overcome our own weaknesses.

Regarding service (Diakonia), Schillebeeckx understands it as rooted in Christ's service as the Son of God. This understanding is based not only on Jesus' life but also on His sacrificial act for humanity's redemption. Human service is limited to acts that honor God through ritual worship of the community. Avery Cardinal Dulles agrees with this perspective, acknowledging that some earlier presentations, such as Schillebeeckx's Christ the Sacrament of Encounter

with God, may place insufficient importance on service (diakonia) in the Church's mission to the world.Though Schillebeeckx mentions service 32 times in his book, he does not connect it to human diakonia. According to Schillebeeckx, service is what the Church does, as demonstrated by the servant or change-agent model of the Church. It is primarily seen as a tool of societal change, using its own moral and material resources for the Kingdom of God among humanity. Chauvet, on the other hand, embraces St. John's theological model of the ethics of service to others. He specifically points out how the Gospel of John replaces the ritual commemoration of Jesus with a command to imitate his acts, particularly the washing of feet instead of establishing the Eucharist. Chauvet emphasizes the importance of viewing diaconal service as a response to God's primary gift, which is love. He believes that by living a life of service in response to God's love, grounded in the sacraments, one can find their Christian identity.[ a?¦ ] It would be absurd to believe that one could be a Christian without caring about others.

Mystery

Chauvet argues that the Bible is filled with enigmas or sacraments, similar to their usage in the Judaic Hagiographas. These enigmas contain signs of God's secret plan for the universe. However, Chauvet does not claim to fully understand God's communication with humanity. He believes that the excuse of 'mystery' should not silence any questions in theology. Chauvet categorizes everything related to the knowledge of God's revealed enigma in Jesus Christ under the paradigm of Scriptures. He acknowledges that mystery exists in both the incarnate Word, Jesus, and

through the hypostatic union. For Chauvet, mystery is primarily Christological in nature, encompassing both the Incarnation and the Paschal Mystery. He also believes it has a Trinitarian aspect. Chauvet argues that mystery should not be used as an excuse to avoid theological discourse and inquiry, but rather as a reason to continue seeking understanding of the Scriptures. Schillebeeckx shares Chauvet's perspective on Christological and Trinitarian mysteries. He also sees the seven sacraments as a celebration-in-mystery of Christ's life.The text discusses the concept of Jesus being both human and divine. It emphasizes that Jesus' human actions of salvation have temporal significance. Schillebeeckx asserts that Jesus' human nature is a presence of God among us, rejecting any docetic tendencies. He links the mystery of Christ's life to the mystery of the Church in the sacraments. The sacraments are seen as the personal acts of Christ realized institutionally in the Church. Schillebeeckx aligns with Pope Pius XII's ideas on this topic and praises Dom Casel's work. According to Casel, Christ is personally present in the sacraments, particularly in the Eucharist through transubstantiation. However, in the other sacraments, His presence is through His act of salvation. Schillebeeckx emphasizes the Trinity throughout his book and highlights its influence on his sacramentology and theological preferences.The text discusses the views of two theologians, Schillebeeckx and Chauvet, on the relationship between the Trinity and the sacramental enigma of Christ. Schillebeeckx argues that understanding salvation requires recognizing the Trinity as the background, while Chauvet focuses on linking Christ and God the Father through the Paschal Mystery. While Schillebeeckx emphasizes the incorporation into Christ through baptism and verification, Chauvet highlights the sacramental grace of the

risen Christ through the Spirit. However, Chauvet also acknowledges the importance of the relation between Father and Son, along with the role of the Spirit in this relation.Chauvet's understanding of the relationship between Father and Son in anthropology contrasts with the cosmogonic context from which the Holy Spirit is drawn, as pneuma. Within this context, the Spirit surpasses all limitations (''blows where it chooses''). Chauvet presents a divided view of the sacraments, one being a ''Christological pole'' and the other a pneumatological pole. According to Chauvet, the ''pole of humanity'' is witnessed in the Christological pole, while the interaction of the ''pole of God'' is discovered in the pneumatological pole.

Both Chauvet and Schillebeeckx make reference to the journey to Emmaus in their texts. Chauvet sees the Emmaus encounter, found in the Gospel of Luke, as having three levels: geological, theological, and symbolic. It is within the symbolic context that the two followers undergo their transformative experience. This ''ammunition trip'' leads them to a new understanding of religion and a fresh perspective that reveals the risen Christ. It was crucial for them to leave behind their own ''grave of death'' and recognize Jesus as not just a prophet, but as the Messiah. Chauvet asserts that the disciples' eyes were not opened at the Eucharistic table during the Last Supper.The text discusses the concept of the mediation of the Church and its role in redemption. Both Chauvet and Schillebeeckx emphasize the significance of this mediation. Chauvet's diagram illustrates the Church surrounding faith, showing that redemption can occur within the Church. He positions Jesus Christ above the Church, granting faith through sacraments. However, the Church is represented as

an open circle to acknowledge that it is not limited to its boundaries. Schillebeeckx describes Emmaus as a hidden path where we are accompanied by Jesus. He aligns his ideas with St. Ambrose, who viewed sacraments as the place where Jesus meets us personally. Schillebeeckx reflects on the mystery of Christ's sanctification within the Church and how it is expressed through God's love in Jesus Christ and the love of the Church as His bride. He believes that a sacramentally structured evangelization presents Jesus Christ as more than just an example but as a genuine sacrament of God.The text argues that presenting Jesus as simply an illustration to copy is a misguided and deceptive approach. Instead, Jesus should be proclaimed as the sacrament of God, indicating his role as a unique and gratuitous gift from God as our Savior. He serves as our ferryman to bring us closer to God without us having to desperately pursue him. This truth is conveyed through the sacraments, which are ritual symbols that communicate God's message to humanity. Chauvet emphasizes that human existence is fundamentally rooted in communication, and therefore sacraments function as the language and means of communication between God and humanity.Chauvet's understanding of linguistic communication as mediation and uterus leads him to the symbolic order, which represents the operational degree of the sacraments. These sacraments, along with the Bible and moralss, can only be experienced within the Church through participation in sacramental and liturgical rites. The Church, represented by the Body of Christ, holds the Word of God. Chauvet's book on the sacraments aims to guide pastoral curates in their responsibilities such as preparing those seeking baptisms

and nuptialss, welcoming new members into the Church, and avoiding rigorism with pastoral prudence. However, Schillebeeckx admits that his attempts to define the sacraments only provide a vague outline. The true encounter with God's hidden presence occurs in the sacrifice of the Mass and through the sacraments, prompting a desire for Christian action. Reflecting on Schillebeeckx's theology of sacraments, Richard McBrien summarizes that without the sacramental principle, there is no connection between God and humanity as God is purely spiritual while we are physical beings.The text highlights the connection between God and humanity, emphasizing that God can make us and we can make God when God adapts to our material status. This adaptation is seen through the incarnation of the religious in physical elements, which is referred to as the sacramental rule. The Church is described as not only a means of redemption but also the main symbol or sacrament of redemption. It is not just an institution but a community, and specifically an institutionalized community. The focus should be on whether the Church itself provides credible evidence of the presence of Christ and God within the community, rather than if the whole world enters the Church. According to Schillebeeckx, the sacraments of the Church are how it offers the reality of Christ to humanity. Through Christ, who is seen as humanity's undeserved gift and greatest sacrament, God unites Himself with humanity. This unity allows for the gift of individuality and communication from God to us. The Church, as the body of Christ, serves as a sacrament for humanity and provides access to institutional sacraments that are essential, visible, accessible events for our redemption.