The Mysteries of Christ's Life - Term Paper Example

The mysteries of Christs life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries."32 1115 Trace the catechetical/educational implications of this theological truth for one of the sacraments of initiation (cf. CCC 1212-1419) Paul IV, in Gaudium et Spes declares, that ‘Unlike former days, the denial of God or of religion, or the abandonment of them, are no longer unusual and individual occurrences. For today it is not rare for such things to be presented as requirements of scientific progress or of a certain new humanism. In numerous places these views are voiced not only in the teachings of philosophers, but on every side they influence literature, the arts, the interpretation of the humanities and of history and civil laws themselves. As a consequence, many people are shaken.’ (7) The onus therefore is on the ministers of the Church as well as the individual believer to practice and to teach the mysteries of Christ in their particular cultural environment. ‘It all starts with Jesus.’ Richstatter (2008) echoes these same sentiments as those expressed by Paul IV and other theologians about the significance of Jesus Christ to the sacraments and the entire operations of the Church. ‘It all starts with Jesus. Jesus himself is our sacrament, our visible sign of the invisible God.’ Throughout history men have raised questions about the definition and the significance of the sacraments. The Catechism of the Catholic Church points us to the fact that the foundation of these sacraments is synonymous with the mysteries of the life of Jesus Christ. In fact Christ whole life is considered as mystery (5131). Everything Jesus did and taught throughout his life can ‘be seen in the light of the mysteries of Christmas and Easter’ (512). The visible expression of Christ’s life on earth leads to invisible mysteries of his ‘divine sonship and redemptive mission’ (515). ‘His humanity appeared as “sacrament” (515). What then is sacrament and what is its significance to the Church and the Christian? The Catechism of the Catholic Church posits that sacrament refers to the sign and instrument, of Christ’s divinity and salvation. ‘The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions’ (1131) Moreover, it is interesting to note that the sacraments are by the Church for the Church. The sacraments are ‘of the Church’ in that the church is the ‘sacrament of Christ’s action at work in her through the mission of the Holy Spirit’ (1118). Therefore the sacraments are ‘by the Church’. Also, the sacraments are ‘of the Church’ in that ‘the sacraments make the church’ because it is through the Eucharist that men can see and understand the ‘mystery of communion with the God who is love, One in three persons’ (1118). Thus, one can conclude that the sacraments are for the church. ‘The purpose of the sacraments is to sanctify men, to build up the Body of Christ and, finally, to give worship to God.’ (1123) In view of the fact that the sacraments are signs it means that they also teach truths. “They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called sacraments of faith” (1123). There are three sacraments of Christian initiation, namely Baptism, Confirmation, and the Eucharist. These sacraments ‘lay the foundations of every Christian life... The faithful are born anew by Baptism, strengthened by the sacrament of Confirmation, and receive in the Eucharist the food of eternal life’ (1131). Baptism is the seen as ‘the gateway to life in the Spirit and the door which gives access to the other sacraments’ (1213). The Christian is ‘freed from sin and reborn as sons of God’ through Baptism. It is through Baptism that ‘we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."’(1213). The sacrament of Baptism is called by more than one name. This sacrament got its name, from the original practice of baptizing which meant to’ plunge’ or ‘immerse’. The ‘plunge’ into the water signifies death with Christ from which the Christian arises unto resurrection with Christ. The Christian is now ‘a new creature’ (1214). The sacrament of Baptism connotes and causes the Christian to be ‘birth of water and the Spirit’ (1215). This rebirth is needed in order to become a son of God. A second name given to the Sacrament of Baptism is ‘the washing of regeneration and renewal by the Holy Spirit’ (1215). It is also called ‘enlightenment’ because the understandings of those who follow the instructions of the sacrament are enlightened (1216). Who qualifies for this sacrament? The Catechism of the Catholic Church asserts that Baptism is for ‘every person not yet baptized’ (1246). Thus, those who have never been baptized child or adult qualify to partake of this sacrament. The ‘catechumenate’ which is the ‘preparation for Baptism’ is critical for adult Baptism (1247). The Lumen Gentium summarizes the importance of understanding and participating in the sacrament of Baptism in the following manner. Through the Body of Christ, ‘the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified. (6*) Through Baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body"(51). In this sacred rite a oneness with Christs death and resurrection is both symbolized and brought about: "For we were buried with Him by means of Baptism into death"; and if "we have been united with Him in the likeness of His death, we shall be so in the likeness of His resurrection also"’(52). Consistent with these ideas of the responsibility of the believer to understand and participate in the sacraments, the Constitution of the Sacred Liturgy affirms, ‘It is therefore of the highest importance that the faithful should easily understand the sacramental signs, and should frequent with great eagerness those sacraments which were instituted to nourish the Christian life’ (59). If the foundation of these sacraments is found in the mysteries of Christ’s life what are the characteristics of Jesus’ mysteries and which mysteries are particularly relevant to the sacrament of Baptism? The following three characteristics are common to all the mysteries: 1. Christ whole life is a mystery of Revelation. He states "Whoever has seen me has seen the Father" (516) 2. His whole life is a mystery of redemption. We receive redemption specifically through his blood that was shed on Calvary but also through his words which purifies and his Resurrection which justifies (517). 3. His whole life is a mystery of recapitulation. Jesus’ entire aim was to restore man to his original place in the creation (518). ‘The mysteries of Christs life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries."’ (1115) In the sacrament of Baptism every mystery of Christ’s life are applicable. However, this paper will only focus on those dimensions of the mysteries that are specifically related to the sacrament of Baptism. Interestingly, Christ enables us to ‘live in him all that he himself lived, and he lives it in us’(521).The mysteries of his infancy and hidden life are seen in the preparation for his coming by St. John the Baptist, in the Church’s celebration of the liturgy of Advent each year (523-524). St Paul states, ‘before his coming John had already proclaimed a baptism of repentance to all the people of Israel’ (Acts 13:24). The Christmas mystery entails Jesus’ humble beginning in a stable, his willingness to become a child on earth (525-526). This humbleness is also demonstrated in Jesus’ willingness to be baptized by St. John the Baptist. Jesus as our model set an example for those who believe in him to follow. The Catechism of the Catholic Church postulates that Jesus begins his ‘public life’ with the baptism from John in the river, Jordan. His baptism showed his willingness to accept and launch ‘his mission as God’s suffering Servant’ because he knew that his baptism signified his inevitable death and resurrection (536). It is only through Christ’s Baptism that the Christian is ‘sacramentally assimilated to Jesus’ (537). The Christian therefore must follow the example set by Christ, the model son. In order for the Christian to enter into this mystery of baptism, there must be ‘self-abasement and repentance’ (537). The Christian therefore can only become a son of the Father by descending into the water with Jesus so that he/she can arise with him and ‘be reborn of water and the Spirit’ (537). Given that all of Christ life was a mystery we, the Christians, have communion in these mysteries. We have communion in his riches because his riches were given for ‘every individual and are everybodys property’ (510). He is our model, the stereotype of perfection for us to follow (520). We must daily submit ourselves to following his every example and to teach others to do the same. The sacrament of Baptism is indeed representative of the mysteries of Christ life which we are asked to pursue without wavering. Paul IV makes this conclusion plain when he conveyed these words in the Gaudium et Spes. ‘Modern man is on the road to a more thorough development of his own personality, and to a growing discovery and vindication of his own rights. Since it has been entrusted to the Church to reveal the mystery of God, Who is the ultimate goal of man, she opens up to man at the same time the meaning of his own existence, that is, the innermost truth about himself. The Church truly knows that only God, Whom she serves, meets the deepest longings of the human heart, which is never fully satisfied by what this world has to offer’ (41). References Catechism of the Catholic Church Constitution on the Sacred Liturgy Sacrosanctum Concilium, solemnly promulgated by his Holiness Pope Paul VI on December 4, 1963 Dogmatic Constitution on the Church Lumen Gentium 1964 Richstatter, Thomas (2008) 23 February 2008http://www.americancatholic.org/Newsletters/CU/ac0893.asp The Bible: New Revised Standard Version Pastoral Constitution on the Church in the Modern World Gaudium Et Spes Promulgated by His Holiness, Pope Paul VI on December 7, 1965 Read More