A few weeks ago I mentioned José Granados’s fine new book Introduction to Sacramental Theology: Signs of Christ in the Flesh. It’s full of interesting insights. Since I’m working on putting the final touches on my book about baptism of desire, one line that indirectly touches on the theme of desire stood out.
I often point out that our rituals are meant to form us. They shape us and make us into new beings, especially the sacraments of initiation. In this regard, Granados points out that rituals form our desires as well.
“For in our action there is always more than what we have put into it; and for that reason we desire, when we act, more than what we think we desire.” (309)
The action of the liturgy, in other words, implies desiring certain things and in a certain way. When we participate in the liturgy, therefore, those desires become our own. This insight gets at what makes the sacraments irreducible, why they cannot be replaced with just having the right ideas, and what makes baptism of desire such a difficult and fascinating topic.
My summer reading this year included Fr. José Granados’s excellent book Introduction to Sacramental Theology: Signs of Christ in the Flesh, which Catholic University of America Press has recently made available in English. (The Spanish original Tratado General de los Sacramentos came out in 2016.)
Like the Church Fathers, Granados emphasizes the rootedness of the sacraments in the Incarnation of Jesus. This means giving due importance–too often lacking in theology–to the human body, which is the locus for all of our relationships.
The sacraments tell us that the message of Jesus is always rooted in the concrete relations that we form in our flesh.
José Granados, Introduction to Sacramental Theology, xiv
The book’s preface eloquently identifies the fundamental desire to which the sacraments respond, our need for the presence of Jesus:
“We have his parables, we lack the sight of him; we have his commandments, we lack his voice; we have the strength of his commission, we lack the touch of his arms. Without the second, the first loses its foundations: doctrine that is clear but abstract; morality that is superior but utopian; mission that is great but irrelevant.” (xiii-xiv)
The sacraments provide what is missing.
This leads to surprising conclusions about the need for a sacramental basis for today’s evangelization. A fairly common error is to think that responding to the needs of the modern world means conforming to the modern world; really, it means offering what contemporary life lacks.
“In fact, the great evil that afflicts the postmodern subject is his isolation in the cell of subjectivity. What remains is a weak individual who moves to the tune of his most intense feeling, with no relations to sustain him and with no path to bring him to his destination. We will not cure this sickness by proposing that he encounter God in the depths of his soul. For his real problem is the lack of relational environments that would enable him to understand his true identity, which is always discovered and forged in an encounter and a communion.” (383)
Last month I had an interesting discussion with Jesuit scholastic David Inczauskis about the sacraments–what they are, why we have them, how they and the theology surrounding them developed through time, what are the challenges for sacramental theology today. David produces an in-depth podcast on liberation theology, so my general introduction to sacramental theology was the lead-in to some of his reflections on liberation theology and the sacraments, which are also included in the podcast. Here’s the Apple version of the episode: