All posts tagged: Mystical Body of Christ

The Sacraments of Love and Death

Marriage Marriage exalts a husband and wife through the humble, transparent, and irrevocable gift of self[1] to the other, “in good times and in bad, in sickness and in health.”[2] In marriage, the husband and wife pour out themselves to live for the salvation of one another in Christ, through the fidelity, continence, and permanence[3] of the Holy Spirit. The sacrament of marriage lifts the natural union[4] between man and woman into the divine love of the Paschal mystery, Christ and the Church,[5] and the Trinity. The transcendence of marriage originates in God’s act of creating man and woman[6]—in His bestowal of the vocation of complete companionship.[7] God fashioned Adam and Eve in His image and likeness, commissioning them a role in His creative work.[8] Marriage commemorates God’s faithfulness to humanity as expressed throughout salvation history[9] and fulfilled in Christ. Marriage impresses the “indelible character of God’s creative love”[10] and bears witness to the eschatological love of the communion of saints in Christ.[11] By His incarnation, Christ assumes and purifies human love, marking it with …

Why the Eucharist?

The Eucharist invokes God’s memory. Christ entered into time, therefore all of time has become salvation history.[1] God’s memory is the window through which the whole Body of Christ gazes upon all of salvation history: past, present, and future. The Church is the continuation of Christ through history, speaking the Word time and again in the Eucharist.[2] As many grains are joined together in bread,[3] the Eucharist gathers us into Christ’s Body.[4] The Eucharist celebrates Jesus Christ as he existed, before time, in time, and outside of time. The Eucharist is never a divine escape from this world, but rather the Eucharist reforms creation[5] in the image and likeness of God as it was originally made: in and for love.[6] In the Eucharist, God’s pure and perfect Word bends down to speak our language of symbols and rituals, so that one day we might speak God’s Word.[7] The Eucharist humbles itself to be dependent upon the work of human hands.[8] The self-emptying of Christ’s body and blood into the sacrament[9] recapitulates the perfect sacrifice of …

Why Baptism and Confession?

Baptism Baptism regenerates humans in the image and likeness of God, created in and for love.[1] In baptism, the Father adopts us, the sacrificial love of the Son conforms us to his Body, and the Spirit transfigures us into witnesses of the Good News. The progression of the rites, from the reception of the child to the recitation of the Lord’s Prayer, propagates the continual revelation of the Trinity in both the child and the assembly of believers.[2] In baptism, the Church praises God as the source of the love between parents and children.[3] In the reception of the child, parents surrender their natural authority, yielding to the divine authority of God.[4] Through this sacrificial dis-appropriation of earthly entitlement, the Spirit transfigures the assembly of witnesses into the kenotic Body of Christ.[5] As the Body offers the child’s name up for adoption, God claims it as His own. [6] By immersing the child’s name into God’s triune name,[7] the Spirit immerses the child into the entire ecclesial community. The child does not dissolve into the …

Why the Sacraments?

The sacraments confer and signify the life, death, and resurrection of Christ as efficacious signs of God’s grace.[1] Christ instituted the sacraments. Through them the Holy Spirit gathers the Church into Christ’s Body.[2] The sacraments reveal and restore our created nature as human beings who are related in love and made in the image and likeness of the Trinity.[3] Each sacrament echoes the Incarnation. God reveals his humility in the form of the sacraments, lowering himself into “corporeal and sensible” means to guide humanity toward “spiritual and intelligible” realities.[4] The body[5] is the inescapable site of the sacraments,[6] where Christ speaks in our tongue,[7] perfecting it,[8] so that we might learn to speak in his.[9] A sacrament communicates the Word of God ritually.[10] The reciprocal penetration of the Word and the sacrament hinges on the Church’s faith[11] in God’s unfailing promise of sacramental grace.[12] Fidelity to the divine Word is lived out in sacramental practice. In the sacrament, the Word promises the extension and perpetuation of Christ’s redemptive activity throughout salvation history.[13] Sacraments concretely extend …

What is the Catholic Worker Movement?

1. What is the Catholic Worker? What is its charism? The Catholic Worker is a lay movement that was started by Dorothy Day and Peter Maurin in the 1930’s in New York City. Dorothy was an anarchist journalist and a labor activist, and Peter was a working-class, itinerant philosopher. They met in the winter of 1932 and by May Day of the following year had put out the first issue of The Catholic Worker, a newspaper that addressed questions of labor, poverty, and nonviolence through the lenses of what we now think of as the Catholic social tradition. From there, they opened the first “house of hospitality,” welcoming the many people made homeless by the Depression in for a cup of coffee, a meal, and a place to stay. They developed a three-point program of houses of hospitality, round-table discussions, and “agronomic universities,” or farming communes where people could learn to grow their own food. Inspired by their example, other laypeople opened houses of hospitality or moved to farms in or near other cities. Today, …

A Crisis of Eucharist: Will Our Children Stay Catholic?

My brethren, show no partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory. For if a man with gold rings and in fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and you pay attention to the one who wears the fine clothing and say, “Have a seat here, please,” while you say to the poor man, “Stand there,” or, “Sit at my feet,” have you not made distinctions among yourselves, and become judges with evil thoughts? . . . Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? But you have dishonored the poor man. Is it not the rich who oppress you, is it not they who drag you into court . . . If you really fulfill the royal law, according to the scripture, “You shall love your neighbor as yourself,” you do well. But if you show …

“You can eat with us”: On Poverty and Community

Twenty years ago, I asked Paul, the tall, burly, blunt, and opinionated leader of the Catholic soup kitchen, if I could take my youth group to serve dinner. “Nope!” he barked. Startled, I squeaked out, “Um, why?” “I used to do exit interviews of high school kids after serving, and one kid said what all the other kids thought: ‘It’s good to serve someone I’m better than.’ You can eat with us. Your kids can come down, a couple at a time.” Paul, in his blunt way, echoed the eloquence of St. Vincent de Paul: You will find out that Charity is a heavy burden to carry, heavier than the kettle of soup and the full basket. But you will keep your gentleness and your smile. It is not enough to give soup and bread. This the rich can do. You are the servant of the poor, always smiling and good-humored. They are your masters, terribly sensitive and exacting masters you will see. And the uglier and the dirtier they will be, the more unjust …

Henri de Lubac and the Mystical Body of Christ

The Church on earth is the visible manifestation of Christ’s love that is enfleshed between each of her members. St. Jerome described this incarnation of love in his famous phrase Corpus Christi ecclesia est, quae vinculo stringitur Caritatis—the Body of Christ is the Church, held together by the bond of charity.[1] Henri de Lubac, the twentieth century French Jesuit theologian, had a profound grasp of this concept. In my last article I wrote about making deliberate connections between the liturgical action and social action. I argued that true Catholic social teaching cannot begin unless the members of the Mystical Body are divinized or transformed in the love of Christ at the celebration of the Mass. Once this happens, the members of the Church bring Christ’s love into the world and transfigure it into the image of Christ. While the neo-scholastic Dom Virgil Michel, O.S.B. used the theology of St. Thomas Aquinas to make his argument, de Lubac engrossed himself in the Ressourcement, the movement that returned the Church to her Patristic sources. De Lubac was …