The gospel is the good news revealed by God as the creator of the universe. The creator of the universe has created man, who comes to know about reality as through material substances. God communicates the gospel to man in accordance with the necessities of human nature. Therefore, it is fitting that God act along with material things to communicate the gospel to man. But the gospel is the power of God and the righteousness of God (Rom 1:16-17).
Therefore, the power and righteousness of God must be communicated to man as through a material substance.
Yet the power of God conveyed through a material substance can only be objectively known by man to occur when the words spoken to cause the power of God to occur are known. Such words spoken by men to cause the power of God to act are the words given to men by God to cause God to be faithful to act with the words spoken. The words spoken are the words as the form that act with the material substance. In short, the gospel as the power of God involves worlds and material substances instituted by God to permit men to know when and how the power of God is conveyed as God acting faithfully with the words and material substances.
Such a union of word and material substance in association with the cause of the power of God, is the same as the form and matter of a sacrament. The words as the form and the material substances as the matter, combine as instituted by God, to allow men to know when and how God acts faithfully to the Gospel to cause the power of God. Therefore, the gospel as the power and righteousness of God is a sacrament. But the sacrament will best be a sign of the gospel, whereby the gospel is conveyed by God as the act of divine love to create all things, preserve all things, redeem men from sin and bring men into communion with God. But because God is good, and love is good, then God is love.Therefore, the sacrament of the gospel is the sacrament that acts as a sign of God’s love.
Yet again, the sacrament of God’s love is also a sacrament of God’s divine love, which is a magnificent love that brings about the most intimate union possible. For God is magnificent and what is magnificent is regal and therefore royal. And what brings about the most intimate union is analogous and far exceeds the most intimate union of human love as experienced in human marriage. And God is the author of life analogous to a seed that causes life in creation. God as analogous to the seed of life is analogous to a groom that causes the seed of life within His creation. The divine love is then a love of a divine, royal king, who is the analogous groom of humanity, who acts to bring about a union analogous to marriage between Himself and humanity.
The sacrament that best acts as a symbol of the above divine act is the sacrament derived from an ancient civilisation which celebrated the union of God and man through divine signs. For an ancient civilisation is a civilisation closest to the creation event and thereby closest to the prime truths revealed by God. But God reveals the prime truths to man which contains truths ordered towards the greatest divine acts. And the greatest divine acts are always ordered towards union of God and man.
Then the prime truths are ordered towards the marriage of God and man. Then the oldest civilisation will have sacraments as signs of the divine marriage. Such an old civilisation can trace its beginning back to the creation of the first men. Israel of the Old Testament can trace itself back to the first creation. Therefore, the sacramental signs within Israel are the signs most likely to be the gospel. Such a sacramental sign is that of royal bread and wine consumed by the covenant people as an act of covenant marriage between Israel and the God of Israel.
Therefore, because God has created, then from His nature seeks to marry humanity, the sacrament of royal bread and wine is the sacrament of the gospel. Such a sacrament of the gospel is the Eucharist. Therefore, the Eucharist is the sacrament of the gospel.
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