So here is the question. When we speak of the Church as being the Body of Christ, are we speaking literally of figuratively?
Body of Christ: Literal or Figurative?
- Thread starter IfIonlyhadabrain
- Start date
- Status
IV. UNICITY AND UNITY OF THE CHURCH
16. The Lord Jesus, the only Saviour, did not only establish a simple community of disciples, but constituted the Church as a salvific mystery: he himself is in the Church and the Church is in him (cf. Jn 15:1ff.; Gal 3:28; Eph 4:15-16; Acts 9:5). Therefore, the fullness of Christ's salvific mystery belongs also to the Church, inseparably united to her Lord. Indeed, Jesus Christ continues his presence and his work of salvation in the Church and by means of the Church (cf. Col 1:24-27),47 which is his body (cf. 1 Cor 12:12-13, 27; Col 1:18).48 And thus, just as the head and members of a living body, though not identical, are inseparable, so too Christ and the Church can neither be confused nor separated, and constitute a single "whole Christ".49
Upvote
0
Let us rejoice then and give thanks that we have become not only Christians, but Christ himself. Do you understand and grasp, brethren, God's grace toward us? Marvel and rejoice: we have become Christ. For if he is the head, we are the members; he and we together are the whole man. . . . The fullness of Christ then is the head and the members. But what does "head and members" mean? Christ and the Church.
--St. Augustine, In Jo. ev. 21,8 L 35,1568
Our redeemer has shown himself to be one person with the holy Church whom he has taken to himself.
--Pope St. Gregory the Great, Moralia in Job, præf.,14 L 75,525A
Head and members form as it were one and the same mystical person.
--St. Thomas Aquinas, STh III,48,2
--St. Augustine, In Jo. ev. 21,8 L 35,1568
Our redeemer has shown himself to be one person with the holy Church whom he has taken to himself.
--Pope St. Gregory the Great, Moralia in Job, præf.,14 L 75,525A
Head and members form as it were one and the same mystical person.
--St. Thomas Aquinas, STh III,48,2
Upvote
0
The reason I ask is because I have been recently entertaining an interesting notion.
Yes, the Body of Christ is mystical, undoubtedly. Just as the Incarnation is a Mystery, the Eucharist is a Mystery, etc.
For the longest time, however, I was caught in a mental stalemate as to whether the Mystical Body of Christ was meant literally, or figuratively. Certainly, we are an organization which, together (and individually), are supposed to be the face of Christ on earth. Yet, understanding it simply as this would lead one to think that the Body of Christ was a metaphore, Christ the Head leads, He guides, and we the Body obey, we do the work which Christ guides us to here on earth.
But is it really just metaphore for the relationship between Christ and the Church? Or is it more? Obviously, it is usually referred to as the "Mystical" Body of Christ, therefore, it would seem to be more. For, if it were simply metaphore, there is no mystery in that. Thus, we can believe it is more.
But how do we understand it? Is it the body of Christ resurrected? If so, then we are Christ's glorified body. But is this true? We sin every day. The Church as a whole has made errors (for which apologies have been made). It hasn't made errors in matters of Faith and Morality, for the Spirity guides, but it has made errors otherwise. We are prone to sin, sickness and death. The Church as a whole has grown in numbers and diminished, and regrown. It has acquired political power, and lost it. We seem less like Christ's glorified body, and more like Christ's body before the crucifixion. One that could get beaten, bloodied, fall to sickness, etc.
I have recently spent time here on CF (but in other forums) speaking about the Sacraments. What we believe about the Sacraments is that whenever a sacrament is performed, it is the same one as the first which was instituted by Christ. We believe that in the Eucharist, it is Christ speaking through the Priest the words of Consecration. But, not Christ in heaven, rather, Christ two-thousand years ago, sitting at the Last Supper table. We believe that the sacrifice we offer is the singular sacrifice of Calvary, being offered once, through all time. The priest, In Persona Christi, is a conduit whereby the power of Christ, extending from age to age, from the time He spent here with us, is applied in the sacraments.
We believe in one baptism, for the forgiveness of sins. Each time a new person is baptized, it is not a new baptism taking place, but the same baptism of Christ, of the Holy Spirit, the very first time that we become one with Him. From the moment of His Baptism, to His resurrection on the Cross, Jesus' public ministry, wholly and together, was the Sacrifice of Salvation (not just His death on the Cross). To give oneself completely to God is not simply to die for Him, but to live for Him. The Sacrifice of Christ wasn't simply His death, but also His life, His ministry to us for God.
What makes the Church the Body of Christ, is the connection it has to Christ through the Sacraments.
The life of the Church truly is the Life of Christ.
Which has led me to the interesting notion which I have been entertaining. If the Church is the Body of Christ, then it has occurred to me that the events in the life of Christ will be mirrored in the events of the life of the Church.
The Baptism of Christ by the Holy Spirit, is the same event as the Pentecost, whereby the Church received Her Baptism by the Holy Spirit, and initiated the public ministry of the Church, just as His Baptism initiated the public ministry of Christ.
At some point we shall see a transfiguration of the Church, just as there was a Transfiguration of Christ. Proceeding this transfiguration will be the end times, whereby the Church will undergo its final persecution and death. It is the Passion of Christ, culminating in His own death. After three days, Christ was resurrected, and likewise, after the death of the Church, Christ's Body, we shall all experience the Resurrection. Then, shall Christ's Body be glorified, and His Church, His Body, shall ascend to heaven.
It's something to think about at any rate.
Yes, the Body of Christ is mystical, undoubtedly. Just as the Incarnation is a Mystery, the Eucharist is a Mystery, etc.
For the longest time, however, I was caught in a mental stalemate as to whether the Mystical Body of Christ was meant literally, or figuratively. Certainly, we are an organization which, together (and individually), are supposed to be the face of Christ on earth. Yet, understanding it simply as this would lead one to think that the Body of Christ was a metaphore, Christ the Head leads, He guides, and we the Body obey, we do the work which Christ guides us to here on earth.
But is it really just metaphore for the relationship between Christ and the Church? Or is it more? Obviously, it is usually referred to as the "Mystical" Body of Christ, therefore, it would seem to be more. For, if it were simply metaphore, there is no mystery in that. Thus, we can believe it is more.
But how do we understand it? Is it the body of Christ resurrected? If so, then we are Christ's glorified body. But is this true? We sin every day. The Church as a whole has made errors (for which apologies have been made). It hasn't made errors in matters of Faith and Morality, for the Spirity guides, but it has made errors otherwise. We are prone to sin, sickness and death. The Church as a whole has grown in numbers and diminished, and regrown. It has acquired political power, and lost it. We seem less like Christ's glorified body, and more like Christ's body before the crucifixion. One that could get beaten, bloodied, fall to sickness, etc.
I have recently spent time here on CF (but in other forums) speaking about the Sacraments. What we believe about the Sacraments is that whenever a sacrament is performed, it is the same one as the first which was instituted by Christ. We believe that in the Eucharist, it is Christ speaking through the Priest the words of Consecration. But, not Christ in heaven, rather, Christ two-thousand years ago, sitting at the Last Supper table. We believe that the sacrifice we offer is the singular sacrifice of Calvary, being offered once, through all time. The priest, In Persona Christi, is a conduit whereby the power of Christ, extending from age to age, from the time He spent here with us, is applied in the sacraments.
We believe in one baptism, for the forgiveness of sins. Each time a new person is baptized, it is not a new baptism taking place, but the same baptism of Christ, of the Holy Spirit, the very first time that we become one with Him. From the moment of His Baptism, to His resurrection on the Cross, Jesus' public ministry, wholly and together, was the Sacrifice of Salvation (not just His death on the Cross). To give oneself completely to God is not simply to die for Him, but to live for Him. The Sacrifice of Christ wasn't simply His death, but also His life, His ministry to us for God.
What makes the Church the Body of Christ, is the connection it has to Christ through the Sacraments.
The life of the Church truly is the Life of Christ.
Which has led me to the interesting notion which I have been entertaining. If the Church is the Body of Christ, then it has occurred to me that the events in the life of Christ will be mirrored in the events of the life of the Church.
The Baptism of Christ by the Holy Spirit, is the same event as the Pentecost, whereby the Church received Her Baptism by the Holy Spirit, and initiated the public ministry of the Church, just as His Baptism initiated the public ministry of Christ.
At some point we shall see a transfiguration of the Church, just as there was a Transfiguration of Christ. Proceeding this transfiguration will be the end times, whereby the Church will undergo its final persecution and death. It is the Passion of Christ, culminating in His own death. After three days, Christ was resurrected, and likewise, after the death of the Church, Christ's Body, we shall all experience the Resurrection. Then, shall Christ's Body be glorified, and His Church, His Body, shall ascend to heaven.
It's something to think about at any rate.
Upvote
0
RedTulipMom
Legend
- Apr 18, 2004
- 93,537
- 5,940
- 54
- Faith
- Nazarene
- Marital Status
- Married
- Politics
- US-Others
can i just say WOW WOW WOW! That is so deep! it makes so much sense! It is a very "mystical" explanation..and it makes sooo much sense! thanks so much for posting this..i am going to meditate on this! wow!
Upvote
0
This site stays free and accessible to all because of donations from people like you.
Consider making a one-time or monthly donation. We appreciate your support!
- Dan Doughty and Team Christian Forums
As I was walking home from work today, praying the Rosary, I began thinking about this again.
A new idea came to me. The relationship of union between Christ and the Church, and its deepest meanings, provides an incredible insight into the nature of the relationship of union of the Trinity.
We are taught in the OT that when a man leaves his parents and clings to his wife, they become one flesh. This union of persons is called Marriage, and it is this same term that we use to describe the nature of the relationship between Christ and His Church. The Church is His bride, and together, they become one flesh, One Body.
Through Baptism by the Holy Spirit, the Union is created, the Blessing of God is bestowed upon the wedding of Christ to Humanity. But the meaning of this Baptism took effect first in Mary, when she was overshadowed by the Holy Spirit. Just as Christ was overshadowed at His Baptism, just as the Church was overshadowed at Pentecost, thus, the union of the Divine to the Human began, and the Incarnation was initiated.
Each one of us is Church, insofar as we are Baptized and in union with Christ, through the overshadowing of the Holy Spirit, His indwelling in our souls which we call Sanctifying Grace. Each one of us in Church, and all of us together are Church. Individually, we are to mimic the life of Christ, being the Light of Christ, the Face of Christ to the world, just as Christ, Himself was Light to the world. We are to Love.
We are taught in the NT that everything is vanity without love, all is meaningless if there is not love. But what is love? Love is the principle of Union. Christ said, "As I have love you, love one another." It is in love that Christ unites Himself to each of us, and it is in love that we unite ourselves to Him. Just as the man and woman who are in love become one flesh in marriage, so too in love do we become one flesh with Christ in His marriage to us.
By love, we unite ourselves to each other, and to one another, and to others. It is by this loving union that we bring others into union with Christ, for as Christians, as one flesh with Christ, union with us means union with Christ. Thus, we find the fullest meaning of the teaching that "There is no Salvation outside the Church." For, the Church, being the Body of Christ, the Flesh of Christ, Soul and Divinity of Christ (for you cannot divide Christ's natures), is itself the True Sacrifice, the lamb of salvation.
We are taught that we share in the Kingship, the Priesthood, and the Prophetic nature of Christ. We do so only because we are Christ, one flesh in Him.
Yet, and this is the most profound reality that should be understood, despite that we are the Body of Christ, the True Sacrifice of Calvary, Jesus Christ, by the mystical union of the Incarnation, we still fully and completely retain our own individual personhood. Though we can unequivocally say that we are the means of salvation, of which is Christ, we retain our personhood and all that this entails. We require salvation, though we are its means. We are sinful, though we, as Church, are perfect. We are unique, though we are all identical in Christ. We fully retain our personhood, our sinfulness, our need to receive salvation. And this is the most profound reality of the Trinity.
The Trinity consists of three persons, all of whom are fully and completely God. Yet, they are distinct persons. They are married each to one another, and in that marriage, they become one. They share the same nature, the same being, the same God-ship. They are each infinite and omnipotent, omniscient and omnipresent, undivisible and one. Yet, just as we retain our full personhood in our Mystical union with Christ... just as the body and soul retain their own natures in the singular union of the human being... just as the Divine Nature and the Human Nature retain their natures in the Hypostatic union of Christ, the Incarnation... so too do each member of the Trinity, in their unity, retain the full personhood which is unique and specific to each of them.
What an awesome God we have!
A new idea came to me. The relationship of union between Christ and the Church, and its deepest meanings, provides an incredible insight into the nature of the relationship of union of the Trinity.
We are taught in the OT that when a man leaves his parents and clings to his wife, they become one flesh. This union of persons is called Marriage, and it is this same term that we use to describe the nature of the relationship between Christ and His Church. The Church is His bride, and together, they become one flesh, One Body.
Through Baptism by the Holy Spirit, the Union is created, the Blessing of God is bestowed upon the wedding of Christ to Humanity. But the meaning of this Baptism took effect first in Mary, when she was overshadowed by the Holy Spirit. Just as Christ was overshadowed at His Baptism, just as the Church was overshadowed at Pentecost, thus, the union of the Divine to the Human began, and the Incarnation was initiated.
Each one of us is Church, insofar as we are Baptized and in union with Christ, through the overshadowing of the Holy Spirit, His indwelling in our souls which we call Sanctifying Grace. Each one of us in Church, and all of us together are Church. Individually, we are to mimic the life of Christ, being the Light of Christ, the Face of Christ to the world, just as Christ, Himself was Light to the world. We are to Love.
We are taught in the NT that everything is vanity without love, all is meaningless if there is not love. But what is love? Love is the principle of Union. Christ said, "As I have love you, love one another." It is in love that Christ unites Himself to each of us, and it is in love that we unite ourselves to Him. Just as the man and woman who are in love become one flesh in marriage, so too in love do we become one flesh with Christ in His marriage to us.
By love, we unite ourselves to each other, and to one another, and to others. It is by this loving union that we bring others into union with Christ, for as Christians, as one flesh with Christ, union with us means union with Christ. Thus, we find the fullest meaning of the teaching that "There is no Salvation outside the Church." For, the Church, being the Body of Christ, the Flesh of Christ, Soul and Divinity of Christ (for you cannot divide Christ's natures), is itself the True Sacrifice, the lamb of salvation.
We are taught that we share in the Kingship, the Priesthood, and the Prophetic nature of Christ. We do so only because we are Christ, one flesh in Him.
Yet, and this is the most profound reality that should be understood, despite that we are the Body of Christ, the True Sacrifice of Calvary, Jesus Christ, by the mystical union of the Incarnation, we still fully and completely retain our own individual personhood. Though we can unequivocally say that we are the means of salvation, of which is Christ, we retain our personhood and all that this entails. We require salvation, though we are its means. We are sinful, though we, as Church, are perfect. We are unique, though we are all identical in Christ. We fully retain our personhood, our sinfulness, our need to receive salvation. And this is the most profound reality of the Trinity.
The Trinity consists of three persons, all of whom are fully and completely God. Yet, they are distinct persons. They are married each to one another, and in that marriage, they become one. They share the same nature, the same being, the same God-ship. They are each infinite and omnipotent, omniscient and omnipresent, undivisible and one. Yet, just as we retain our full personhood in our Mystical union with Christ... just as the body and soul retain their own natures in the singular union of the human being... just as the Divine Nature and the Human Nature retain their natures in the Hypostatic union of Christ, the Incarnation... so too do each member of the Trinity, in their unity, retain the full personhood which is unique and specific to each of them.
What an awesome God we have!
Upvote
0
RedTulipMom
Legend
- Apr 18, 2004
- 93,537
- 5,940
- 54
- Faith
- Nazarene
- Marital Status
- Married
- Politics
- US-Others
Upvote
0
- Status
Similar threads
