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Death and Resurrection of Sacraments

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Death and Resurrection of Sacraments PRESIDENTIAL ADDRESS DEATH AND RESURRECTION OF SACRAMENTS Our three days together here have tried to grasp a bit more clearly the changes that are now occurring in Christian theology, changes that may be the most radical since the movement away from the imaginative Semitic mentality of the biblical writings to the philosophical categories of Hellenic thought. But the change touches more than theologizing. The entirety of Christian faith and life is undergoing massive change, change that is both threatening and exciting. For the bulk of Catholics no element of this shift is more noticeable than the change in sacramental liturgies. Altars turned to face the people, eucharistic prayer in the vernacular, regular confession of sins fading as a key religious practice for millions of Catholics, a new rite for adult initiation whose ecclesiological and sacramental implications are still large- ly unrealized—but these are only hints of what is to come. How long the road to adequate liturgical re-creation will be, how fast the pace of the journey—these are difficult to predict; but the road signs all indicate that we are on the way to profound and unprecedented shifts in Christian celebration of sacraments. As the Christian people lives into that future, theology will have a critical role to play: discerning the right direction will not be easy, and the Christian community will need all the guidance it can get from disciplined memory of its roots and history and from applying contemporary knowl- edges to its faith and its experience of worship. What I would like to do in the time available is to suggest just one approach to reflecting theologically on the shift that is occurring in Christian sacraments. We have become accustomed to the idea that in any such process of intepretation one or other pattern or model is employed, and the model I propose to use is that which is most central in Christianity's reinterpreta- tion of human life, the model of Jesus' death and resurrection. There is a special appropriateness in applying this model to sacraments, since sacra- mental effectiveness lies in injecting this Passover significance into the lived experience of human beings. However, I do not intend to focus on the manner in which sacraments themselves employ this model of interpre- tation. Rather, I hope to see how this distinctively Christian death/ resurrection mode of interpreting human existence can help us understand the process of sacraments' historical development. Before I go further, it might be good to state the way in which I will use the word "sacrament." Though I hope that Christian understanding of "sacrament" will increasingly honor the fact that all human experience is sacramental and all Christian experience of life has distinctive Christian sacramentality, for the purposes of this talk I will use the word "sacra- ment" to refer to the more limited reality of sacramental ritual. It is the death and resurrection of this ritual that I wish to examine with you. 45 46 Presidential Address: Death and Resurrection of Sacraments Since all of human life is touched by the meaning embodied in the life/ death/new life experience of Jesus, it follows that there must be a special impact of this meaning on the symbols people use to understand their lives. If the course of human history is a sequence of deaths and resurrec- tions as we give up a past to move into the newness of a future, the symbols that were so constitutive of that past as a human reality must themselves grow into words that in future speak to humans a meaning that they have never before heard. Like everything else, our symbols, and specifically our Christian symbols, must die in order to live; the new wine of Spirit-life cannot be contained in old wineskins. But how do sacramen- tal symbols pass through death into resurrection? I propose to formulate a hypothetical response to that question and then examine it in the light of three historical instances in which the death/ resurrection pattern can be discerned. In doing this, I hope to suggest the dynamics of change that underlie our present-day sacramental situation. The three instances are the Babylonian exile of the people of Jerusalem, earliest Christianity's dialectical reaction to Jewish ritual, and the splin- tered attempts at liturgical reforms in sixteenth century Christianity. STATEMENT OF HYPOTHESIS When we use the death/resurrection model we are, obviously, working with the metaphor of "life." However, we are dealing with more than just metaphor, because resurrection is new life, a kind of life that challenges us to understand more accurately the dimensions of "life" that are most properly human. Still, when we talk about the new life of resurrection, our thought is modeled by our ordinary experience of human life, of bodily spirituality, or conversely of self-aware bodiliness. And it is this human way of living, invisibility made visible, that is the foundation for Christian sacraments. Living sacramental ritual itself is an embodiment, embodiment of the enlivening power of divine presence, i.e., of God's spirit. As biblical revelation developed, there was an increasing insight into the manner in which the spirit-power of God takes on form and manifesta- tion through word. The Spirit of God is at once the source of life and of prophecy. This revelation culminates in Jesus, God's own embodied word, who exists prophetically as sacrament of God's presence in the power of Spirit. Authentic Christian sacramental liturgy is meant to "verbalize," to symbolize, to embody the continuing presence of God and of the risen Christ through the gift of their Spirit. Sacramental liturgy is, then, an intrinsic part of a life-process, the process of sustaining and nurturing those levels of life—thought, imagination, love, freedom—that are distinc- tively personal. Sacramental ritual is itself alive to the extent that it truly embodies this divine presence. When a ritual no longer serves to communi- cate a true understanding of how God is here and now giving Spirit-life to humans, it is not embodying the creative power of divine presence. When something that had been a living body is no longer that, it has died. So a ritual that once had lived and given life can become an empty corpse, a shell of meaningless religious practice. 47 Presidential Address: Death and Resurrection of Sacraments We know that such death can come to any of our human symbols, sacramental ritual included; but can resurrection also come? Can the dry bones of dead liturgy become living flesh by the power of God's spirit? In responding to this question it is essential that we work from an accurate Christian understanding of "resurrection." As referring to Jesus' victory over death and our sharing in that victory, resurrection is not resuscitation; it is passage into a distinctively new kind of human existing, an existing where bodiliness gives authentic and adequate expression to the creating power of the indwelling Spirit. The power of Christ's risen life does not bring things "back to life," the power of new wine does not remake the old wine skins. Rather, Spirit-life, by the creativity intrinsic to life itself, brings into being those forms through which it can find expres- sion and fulfillment. Ritual forms, like human bodies, can be kept to look like bodies through careful mummification; they can even be resuscitated by artificial infusion of life; but when God's presence has migrated to other symbolic realities that express authentically the divine gift of life, it is these realities that bear true sacramental power. When such a shift in divine saving presence occurs, there need not be, nor can there be, a total break with the earlier sacramental situation. Both the old and the new symbols are effective to the extent that they relate to people's life experience. It is human life itself which is the most basic word of God in which the Spirit moves. And though the Spirit moves this life eschatologically, towards ever new forms, this movement is developmental, it grows organically out of what has been and to some extent by the power of what has been. There is a certain irreplaceable framework of human life experience— birth, growth, suffering, love, decision, success and failure, death—that gives similar shaping to the changing historical situations of humans. And it is precisely this fundamental and universal pattern of human experience that is word of God and that Christian sacraments are meant to trans- signify and thereby transform. The radical continuity of human existing as such and the abiding meaning of Christ's death and resurrection for that human existing are what root the continuity of Christian sacrament. Ritual forms by themselves are incapable of accomplishing this; deceptively continuous, they may actually bar the process of genuine continuity. Authentic liturgy must be allowed to emerge as symbolic celebration of what life experience itself is saying about the life-giving presence of God in the risen Christ and their Spirit. Like human history itself, sacramental liturgy must pass continuously through death into truly new life. To test this theological reflection, let us turn to our three historical instances, the first of them being the Judaic experience of Babylonian exile. JERUSALEM DESTROYED AND REBUILT If one wishes to study the religious career of Israel theologically, i.e., from the perspective of God's role in Israel's development, the prophetic 48 Presidential Address: Death and Resurrection of Sacraments experience of the great charismatic prophets is the logical point of entry, because it was through prophetic experience that the divine influence impacted on Israel's history.
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