I arrive at my final aim: Catholic theology must emphasize the sacramental order and the contemplative, mystical life of the Church. Human art has great nobility, but not all art is human in origin. There is also the divine art of God, given to us in the seven sacraments instituted by Christ: baptism, confirmation, holy orders, matrimony, penance, anointing of the sick, and above all the Eucharist. The sacraments are symbols that indicate the real presence of Christ and convey grace to us, as a way of living contact with him. When God gives everything to us in the Eucharist—Christ’s body, blood, soul, and divinity—we are invited to give everything to God, our whole person, body and soul. The Church thus manifests herself as the mystical body of Christ, living in Christ and with him.
God did not institute the sacraments on a whim. He instituted them because our nature has need of them. We are spiritual beings, yes, but spiritual animals, who live in our bodies and in our senses. We need to feel the presence of God as well as know it, and to express our response to God in ritualistic and habitual ways. The grace of the sacraments allows us to respond to God in stable practices that gradually perfect our interiority. The sacraments provide an embodied, enacted pathway to a spiritual interior life, and they do so in a way that depends primarily not upon us but upon God.
All the mystical reformers of the Church, from Benedict of Nursia to Francis of Assisi, from Bernard of Clairvaux to Teresa of Avila, have depended upon a sacramental life that was deeply eucharistic and aided by regular confession. Grace is interior, but it arrives from the outside, through the signs and words of Christ, which bind us to the Church and to one another.
Catholic theologians in the twentieth century were sometimes ambivalent about the sacramental system, fearing uniformity and concerned about the deadening effect of the external authority of the Church. Fear of exaggerated authority is understandable. But the sacramental economy of grace does not come from human beings. It comes from God, and it is necessary to the mystical life of the Church, the life embodied by the saints.
Any theology that seeks a renewal of the life of the Church must aim at the mystical life of union with the Trinity and union with Christ crucified. That same aim must, for the very reason that it is centered on Christ, be undertaken in and through the sacramental life. Theologians must first live the sacramental life in its depths, if they wish to show the way toward that life to others. We cannot love what we do not see. For that reason, theology as an expository and explanatory discipline has an important role. It points toward the mystery of the presence of God, so that the desires of the heart may be rightly oriented, and so that God’s gift of himself may be manifest to our secular world, in the liturgical witness of the Catholic faithful. Theology in the twenty-first century, as in every century, must highlight the contemplative lives of the saints, and do so in the context of the eucharistic presence of God in our world.