{"id":45791,"date":"2019-02-19T09:00:53","date_gmt":"2019-02-19T15:00:53","guid":{"rendered":"https:\/\/praytellblog.com\/?p=45791"},"modified":"2019-02-23T19:30:55","modified_gmt":"2019-02-24T01:30:55","slug":"a-sacramental-worldview","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2019\/02\/19\/a-sacramental-worldview\/","title":{"rendered":"A Sacramental Imagination \u2014 Without the Superheroes"},"content":{"rendered":"\n

<\/h2>\n\n\n\n

Last week, I wrote about two tempting primrose paths in thinking about the sacraments. If you didn\u2019t read that one, I\u2019d encourage you to go back and start there. <\/a><\/p>\n\n\n\n

Between the Superhero and the Deist imaginations, I\u2019d like to sketch out what I think we mean when we speak of the sacramental imagination.  It has things in common with both of them \u2013 and reacts to both of them in the contemporary world. What makes it possible at all is the fundamental adherence to radical monotheism<\/em> that Christianity inherits from Judaism.  These implications took a long time to work out in both Judaism and Christianity, and so you can find lots of places (liturgically, scripturally, etc.) in which they aren\u2019t evenly applied.<\/p>\n\n\n\n

God as Creator<\/h2>\n\n\n\n

In Radical Monotheism, God is\none and truly the creator (that is, he creates ex nihilo<\/em>, and doesn\u2019t\nmerely re-arrange preexistent matter like most of the ancient gods).  We have to consider God to be truly other<\/em>\nfrom the creation.  We call this \u201cthe\ncreator\u00ad\u00ad\u2013creation distinction\u201d and it is honestly the hardest concept to grasp\nthat I have to teach in my classes. (If you\u2019d like to read more about this\nidea, I wrote a piece for Pray Tell a while back).<\/p>\n\n\n\n

God therefore interacts with\nthe world as creator<\/em>. Not in a distant past (like some versions of\ndeism) but as the eternal \u201cground of being\u201d that which holds all other things\nin being all the time. But not<\/em> as a cause among causes.  Because that would break up the distinction\nand make God a part of the system (i.e. of the creation). This sets up both\nwhat we call \u201cthe problem of immanence & transcendence\u201d  and its solution:<\/p>\n\n\n\n

If transcendence doesn\u2019t mean \u201cfar away\u201d or \u201cdistant\u201d or \u201chigh-up\u201d then the problem is not one of reconciling opposites, but of talking about different kinds of things. In a sense, for monotheists, God can be immanent because he is transcendent.  Zeus can be in one place and time at once. You have to get his attention.  God, as creator, is present to all of time and space eternally.<\/p>\n\n\n\n

Sacramentality<\/h2>\n\n\n\n

And this is where\nsacramentality comes into play. If God is present to<\/em> all times and\nplaces as creator, then on some level, the problem of transcendence is a\nproblem for us<\/em>.  How do we know\nthis ground of being, how do we discern the benevolent action of a God who is\nnot Zeus? <\/p>\n\n\n\n

Here there are some resonances with the deist imagination, if sacraments are fundamentally for us<\/em>, as the old dictum says, sacramenta sunt propter homines \u00ad\u2014 <\/em>sacraments are for humans. So they are about communication to us, but they are also more than that.  Aristotle wrote that \u201cthat which is received is received according to the mode of the receiver.\u201d  Thinking about the sacraments, this means that anything that we receive from God in the sacraments must be receivable by us. But it\u2019s not merely about receiving information<\/em>.  The sacraments accomplish what they signify. They change us by changing our relationships to God and each other. To use the traditional language, they are communications of grace.<\/p>\n\n\n\n

The Sacramental Imagination<\/h2>\n\n\n\n

So, what is the sacramental\nimagination? It is the recognition that because<\/em> we have experienced the\nabsolutely transcendent, eternal, monotheistic creator God to be active in and\nthrough the world in ways that we recognize, that not only is that possible<\/em>,\nit should be expected. This isn\u2019t about power (like the superhero imagination)\nor just<\/em> about beauty (like the deist imagination).  Fundamentally, it\u2019s about relationship.  Humans are brought into new relationships\nwith each other and with God who created us for relationship. <\/p>\n\n\n\n

When Christians imagine the\nfulfilling of the world, they tend towards images of perfect cities, worlds\nwhere even the animals don\u2019t eat meat because there is no deadly competition of\nthat kind. This hope is a hope in a new creation.  A world made better.  <\/p>\n\n\n\n

Because God\u2019s relationship to the world is as creator, such a world would have to be a gift. A gift that changes us and our way of being in the world. That is what we call grace<\/em> \u2014the unearned relationship that changes the way things are. And grace, since it is not a thing<\/em> is not a technology. The Eucharist is not Thor\u2019s hammer. It is an invitation and a creation and a mediation of relationship with God into which we are invited. <\/p>\n\n\n\n

An Example: Baptism<\/h2>\n\n\n\n

Baptism is an efficacious sign\nin water. Any water. Not water from the lost fountain of youth, or the place\nwhere Thor crossed the river after being bitten by Fenrir. And because of that,\nthe Christian is invited to receive the entirety of the world, all people, all\nplaces, all things, even, even especially, that which isn\u2019t beautiful or\nimmediately powerful, as a mediation of relationship with the creator. When the\nEthiopian Eunuch hears, he says, \u201cLook, there is water. What is to prevent my\nbeing baptized?\u201d  This water, any water,\nis a sign of God\u2019s grace. And a sign that makes real what it signifies. <\/p>\n\n\n\n

The sacramental imagination\nthen, invites us to approach the world looking for such moments. The places\nwhere we receive as gifts those things that we cannot do on our own and which\nare signs of God\u2019s ongoing work of recreating the world. <\/p>\n\n\n\n

This is not something that we\ncontrol, and when the credits roll, we don\u2019t need to sit around and wait for\nthe post-credits scene with the ominous music, for God is not an Avenger. <\/p>\n","protected":false},"excerpt":{"rendered":"

Last week, I wrote about two tempting primrose paths in thinking about the sacraments. If you didn\u2019t read that one, I\u2019d encourage you to go back and start there. Between the Superhero and the Deist imaginations, I\u2019d like to sketch out what I think we mean when we speak of the sacramental imagination.  It has […]<\/p>\n","protected":false},"author":77,"featured_media":45793,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3117,31],"tags":[],"class_list":["post-45791","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-new-scholarship-new-ws","category-sacramental-theology"],"yoast_head":"\nA Sacramental Imagination \u2014 Without the Superheroes - Home<\/title>\n<meta name=\"description\" content=\"Part 2 of an article considering the Sacramental Imagination. 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