This paper discusses the contribution of linguistics to theology, taking the specific example of L.-M. Chauvet’s thought. First, the critique of language as a tool is analyzed. According to Chauvet, language can no longer be considered as a tool, but as a mediation, understood as a “matrix” or environment ( milieu). Linguistic mediation is thus explained from the conceptual perspective of symbol and symbolic order: human subjectivity is inseparable from language, and language has a symbolic structure. Theological reflection follows the concept of mediation and symbol as an important anthropological fact. Faith, then, involves rejecting the illusion of direct contact with God and accepting the mediation of the Church and the sacraments as a process of “accepting ourselves” as children of God and accepting one another in Christ as brothers.

The paragraphs 300-305 belong to the most controversially discussed quotations of the Pope’s Francis Exhortation Amoris laetitia. A suggestion appears in them, that people living a non-sacramental unions can find themselves subjectively unable to act differently without causing a new harm, though at the same time they are fully aware that their present living conditions are objectively a grave sin. Such people – so the Pope says – are not deprived of the divine grace and could under some circum-stances received the sacraments. These statements are interpreted in different ways. According to the first interpretation the particular circumstances can change the moral character of the person’s act so far that the life in a non-sacramental union can no more be assessed as an adultery i.e. a grave sin. The supporters of the second inter-pretation claim that the particular circumstances could cause a grave moral constraint which – like other forms of constraint too - can diminish one’s moral responsibility, though his/her act remain objectively a grave sin. Eventually according to the third interpretation the statements of Pope Francis are in the present article related to the particular category of people living in non-sacramental unions namely those ones who are subjectively convinced that their first marriage was never valid.

The Paschal Mystery of Christ made present in the sacramental liturgy is a model of spiritual growth of Christians on the way of purification, illumination, and unificati-on. The transition (Passover) of Christ from death to life is a model of a Christian way. Christians live in connection with the paschal mystery every day when they strive to do what is more perfect and when they express the newness of life in the performance of good deeds. The participation in the transition of Christ through death to a new life consists in abandoning the way of life of a sinful man and striving for deeds of a man renewed in the mystery of Christ’s death and His glorious resurrection. Faith received at baptism enables a man to participate in the paschal mystery of Christ and offers a participation in the resurrection of the Son of God. The union with Christ and remai-ning in Him is the participation in the sacrifice of the Savior according to the paschal theology. The Passover is an event that brightens with its splendor not only the life of the individual Christian, but also the whole history of mankind. The final fulfillment in Christ is the purpose of the whole universe.