During the general audience of 8 September the Holy Father continued his exposition of the fifth chapter of the Letter to the Ephesians.

1. The author of the Letter to the Ephesians writes: "No man ever hates his own flesh, but nourishes and cherishes it, as Christ does the Church, because we are members of his body" (Eph 5:29-30). After this verse the author deems it opportune to cite that which in the entire Bible can be considered the fundamental text on marriage, the text contained in Genesis 2:24: "for this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one" (Eph 5:31; Gen 2:24). It is possible to deduce from the immediate context of the Letter to the Ephesians that the citation from the Book of Genesis (Gen 2:24) is necessary here not so much to recall the unity of the spouses, determined from the beginning in the work of creation, but to present the mystery of Christ with the Church from which the author deduces the truth about the unity of the spouses. This is the most important point of the whole text, in a certain sense, the keystone. The author of the Letter to the Ephesians sums up in these words all that he has said previously, tracing the analogy and presenting the similarity between the unity of the spouses and the unity of Christ with the Church. Citing the words of the Book of Genesis (2:24), the author points out that the bases of this analogy are to be sought in the line which, in God's salvific plan, unites marriage, as the most ancient revelation ("manifestation") of that plan in the created world, with the definitive revelation and "manifestation", the revelation that "Christ loved the Church and gave himself up for her" (Eph 5:25), conferring on his redemptive love a spousal character and meaning.

Mystery of Christ and the Church

2. So then this analogy which permeates the text of the Letter to the Ephesians (5:22-33) has its ultimate basis in God's salvific plan. This will become still more clear and evident when we place the passage of this text analysed by us in the overall context of the Letter to the Ephesians. Then one will more easily understand why the author, after citing the words of the Book of Genesis (2:24), writes: "This is a great mystery, and I mean in reference to Christ and the Church" (Eph 5:32).

In the overall context of the Letter to the Ephesians and likewise in the wider context of the words of Holy Scripture, which reveal God's salvific plan "from the beginning", one must admit that here the term "mystÀrion" signifies the mystery, first of all hidden in God's mind, and later revealed in the history of man. Indeed, it is a question of a "great" mystery, given its importance: that mystery, as God's salvific plan in regard to humanity, is in a certain sense the central theme of the whole of revelation, its central reality. It is this that God, as Creator and Father, wishes above all to transmit to mankind in his Word.

Work of salvation

3. It is a question not only of transmitting the "Good News" of salvation, but of initiating at the same time the work of salvation, as a fruit of grace which sanctifies man for eternal life in union with God. Precisely along the line of this revelation-accomplishment, St Paul sets in relief the continuity between the most ancient covenant which God established by constituting marriage in the very work of creation, and the definitive covenant in which Christ, after having loved the Church and given himself up for her, is united to her in a spousal way, corresponding to the image of spouses. This continuity of God's salvific initiative constitutes the essential basis of the great analogy contained in the Letter to the Ephesians. The continuity of God's salvific initiative signifies the continuity and even the identity of the mystery, of "the great mystery", in the different phases of its revelation— therefore in a certain sense, of its "manifestation"— and at the same time of its accomplishment: in its "most ancient" phase from the point of view of the history of man and salvation, and in the phase "of the fullness of time" (Gal 4:4).

Understanding "great mystery"

4. Is it possible to understand that "great mystery" as "a sacrament"? Is the author of the Letter to the Ephesians speaking perchance, in the text quoted by us, of the sacrament of marriage? If he is not speaking of it directly, in the strict sense—here one must be in agreement with the sufficiently widespread opinion of Biblical scholars and theologians—however it seems that in this text he is speaking of the bases of the sacramentality of the whole of Christian life and in particular of the bases of the sacramentality of marriage. He speaks then of the sacramentality of the whole of Christian existence in the Church and in particular of marriage in an indirect way, but in the most fundamental way possible.

Sacrament and mystery

5. Is not "sacrament" synonymous with "mystery"? (1) The mystery indeed remains "occult"— hidden in God himself—in such wise that even after its proclamation (or its revelation) it does not cease to be called "mystery", and it is also preached as a mystery. The sacrament presupposes the revelation of the mystery and presupposes also its acceptance by means of faith on the part of man. At the same time, however, it is something more than the proclamation of the mystery and its acceptance by faith. The sacrament consists in the "manifesting" of that mystery in a sign which serves not only to proclaim the mystery, but also to accomplish it in man. The sacrament is a visible and efficacious sign of grace. Through it, there is accomplished in man that mystery hidden from eternity in God, of which the Letter to the Ephesians speaks at the very beginning (cf. Eph 1:9)—the mystery of God's call of man in Christ to holiness, and the mystery of his predestination to become his adopted son. This becomes a reality in a mysterious way, under the veil of a sign; nonetheless that sign is always a "making visible" of the supernatural mystery which it works in man under its veil.

Mystery hidden in God

6. Taking into consideration the passage of the Letter to the Ephesians analysed here, and in particular the words: "this is a great mystery, and I mean in reference to Christ and the Church", one must note that the author of the Letter writes not only of the great mystery hidden in God, but also—and above all—of the mystery which is accomplished by the fact that Christ, who with an act of redemptive love, loved the Church and gave himself up for her, is by the same act united with the Church in a spousal manner, as the husband and wife are reciprocally united in marriage instituted by the Creator. It seems that the words of the Letter to the Ephesians provide sufficient motivation for what is stated at the very beginning of the Constitution Lumen Gentium: "The Church is in Christ in the nature of a sacrament—a sign and instrument, that is, of communion with God and of unity among all men" (Lumen Gentium, n. 1). This text of Vatican II does not say: "the Church is a sacrament", but "it is in the nature of a sacrament", thereby indicating that one must speak of the sacramentality of the Church in a manner which is analogical and not identical in regard to what we mean when we speak of the seven sacraments administered by the Church by Christ's institution. If there are bases for speaking of the Church as in the nature of a sacrament, such bases for the greater part have been indicated precisely in the Letter to the Ephesians.

Mission to sanctify

7. It may be said that this sacramentality of the Church is constituted by all the sacraments by means of which she carries out her mission of sanctification. It can also be said that the sacramentality of the Church is the source of the sacraments and in particular of Baptism and the Eucharist, as can be seen from the passage, already analysed, of the Letter to the Ephesians (cf. Eph 5:25-30). Finally it must be said that the sacramentality of the Church  remains in a particular relationship with marriage: the most ancient sacrament. 
 
FOOTNOTE

(1) "Sacrament", a central concept for our reflections, has travelled a long way in the course of the centuries. The semantic history of the term "sacrament" must begin with the Greek term "mystÀrion" which, truth to tell, in the Book of Judith still means the king's military plans ("secret plan", cf. Judith 2:2), but already in the Book of Wisdom (2:22) and in the prophecy of Daniel (2:27) signifies the creative plans of God and the purpose which he assigns to the world, and which are revealed only to faithful confessors.

In this sense "mystÀrion" appears only once in the Gospels: "To you has been given the secret of the kingdom of God" (Mk 4:11 and par.). In the great letters of St Paul, this term is found seven times, reaching its climax in the Letter to the Romans: "...according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for long ages, but is now disclosed..." (Rom 16:25-26).

In the later letters we find the identification of "mystÀrion" with the Gospel (cf. Eph 6:19) and even with Jesus Christ himself (cf. Col 2:2; 4:3; Eph 3:4), which marks a turning point in the meaning of the term: "mystÀrion" is no longer merely God's eternal plan, but the accomplishment on earth of that plan revealed in Jesus Christ.

Therefore, in the Patristic period, the term "mystÀrion" begins to be applied also to the historical events by which the divine will to save man was manifested. Already in the second century in the writings of St Ignatius of Antioch, St Justin and Meliton, the mysteries of the life of Jesus, the prophecies and the symbolic figures of the Old Testament are defined with the term "mystÀrion".

In the third century there begin to appear the most ancient Latin versions of Sacred Scripture in which the Greek term is translated, both by "mystÀrion" and by "sacramentum" (e.g., Wisdom 2:22; Eph 5:32), perhaps to distance themselves explicitly from the pagan mystery rites and from the Neo-Platonic gnostic mistagogy.

However, "sacramentum" originally meant the military oath taken by the Roman legionaries. Given that in it there can be distinguished the aspect of "initiation to a new form of life", "commitment without reserve", ''faithful service even at the risk of death", Tertullian points out these dimensions in the Christian sacraments of Baptism, Confirmation and the Eucharist. In the third century, therefore, the term "sacramentum" is applied both to the mystery of God's salvific plan in Christ (cf. e.g., Eph 5:32), and to its concrete accomplishment by means of the seven sources of grace which are today called "sacraments of the Church".

St Augustine, making use of various meanings of the term sacrament, applied it to religious rites both of the old and the new covenant, to Biblical symbols and figures as well as to the revealed Christian religion. All these "sacraments", according to St Augustine, pertain to the great sacrament: the mystery of Christ and the Church. St Augustine influenced the further clarification of the term "sacrament", emphasizing that the sacraments are sacred signs: that they contain in themselves a resemblance to what they signify and that they confer what they signify. By his analyses, he therefore contributed to the elaboration of the concise scholastic definition of sacrament: "signum efficax gratiae".

St Isidore of Seville (7th century) later stressed another aspect: the mysterious nature of the sacrament which, under the veils of material species, conceals the action of the Holy Spirit in the human soul.

The theological Summae of the 12th and 13th centuries already formulate the systematic definitions of the sacraments, but a special signification belongs to the definition of St Thomas: "Non omne signum rei sacrae est sacramentum, sed solum ca quae significant perfectionem sanctitatis humanae" (3a qu. 60 a.2).

From then on, "sacrament" was understood exclusively as one of the seven sources of grace and theological studies were directed to a deeper understanding of the essence and of the action of the seven sacraments, by elaborating in a systematic way the principal lines contained in the scholastic tradition.

Only in the last century was attention paid to the aspects of the sacrament which had been neglected in the course of the centuries, for example, to the ecclesial dimension and to the personal encounter with Christ, which have found expression in the Constitution on the Liturgy (59). However, the Second Vatican Council returns above all to the original significance of "sacramentum mysterium", calling the Church "the universal sacrament of salvation" (Lumen Gentium, 48), sacrament, or "sign and instrument of communion with God and of unity among all men" (Lumen Gentium, 1).

Here sacrament is understood—in conformity with its original meaning—as the accomplishment of God's eternal plan in regard to the salvation of mankind.