Background-The Church As Body of Christ and Sacrament

The Church as the Body of Christ
and Sacrament
The Church as the Body of Christ
One of the earliest Christian reflections on the Church is Paul’s conception of the Church as the “Body of
Christ.” “Now you are Christ’s body, and individually parts of it” (1 Corinthians 12:27). Paul compares the
individual parts of the human body (eye, hand) with the individual members of the Corinthian church: all
the parts / members must work together so that the whole body can function properly.
Paul’s conception of the Body of Christ is closely tied to two rituals that later came to be called
sacraments. A person joins the Body of Christ through the ritual of baptism: “For in one Spirit we were all
baptized into one body” (1 Corinthians 12:13); “For all of you who were baptized into Christ have clothed
yourselves with Christ” (Galatians 3:27). The Body of Christ understood as the Church community is
tightly connected to the Body of Christ understood as the Lord’s Supper (Eucharist): “Because the loaf of
bread is one, we, though many, are one body, for we all partake of the one loaf” (1 Corinthians 10:17).
By joining the Body of Christ, the Church, a person unites with Christ in a mystical way: “Or are you
unaware that we who were baptized into Christ Jesus were baptized into his death?” The idea that the
believer is united with Christ in his death is one way to understand how Jesus’ atoning death can bring
about forgiveness for the sins of the individual person: “We know that our old self was crucified with him,
so that our sinful body might be done away with, that we might no longer be in slavery to sin” (Romans
6:6).
Paul’s thought thus draws out a specific reason why the Church is necessary for salvation: it is only
through joining oneself to Christ’s Body, the Church, that a person’s sinful way of life can “die with Christ”
and the person is freed to live a life not dominated by sin.
The Church as Sacrament

Aquinas defined a Sacrament as the “sign of a holy thing so far as it makes men holy” (Summa
Theologica 3.60.2) and thus leads a person toward salvation (Summa Theologica 3.60.4). The “signs” are
physical, since it “is part of man’s nature to acquire knowledge of the intelligible from the sensible”
(Summa Theologica 3.60.4): we learn things through our senses. A Sacrament, however, is not simply an
external symbol of a spiritual reality, it is rather “efficacious”—it brings about the reality of the thing
signified. “Celebrated worthily in faith, the sacraments confer the grace that they signify. They are
efficacious because in them Christ himself is at work” (Catechism of the Catholic Church, 1127). Thus in
the Sacrament of Baptism, according to Catholic belief, the spiritual grace of Christ works through the
physical means of water to cleanse sins. The water, then, is not a symbolic extra—it is essential, because
God has chosen (to speak analogically) to work through the physical.
i
The Sacraments (seven, in the Catholic Church), as Newman saw, are related to the Incarnation.
The Logos of God became incarnate in a human body so as to bring the opportunity of salvation to
humanity. In the same way, God chooses to continue to communicate supernatural benefits (“grace”)
through the physical means of the Sacraments. Both the Incarnation and the sacramental system are
radical affirmations of the Christian belief in the goodness of God’s creation (see Genesis, chapter 1).
Logically, prior to the Seven Sacraments, however, the Church itself is a sacrament. The Christian
Church, as a visible, physical institution, continues to offer the spiritual grace of Christ long after Christ
himself is no longer physically in the world.
© 2010 by Saint Mary’s Press

Living in Christ Series Document #: TX001521
The Church as the Body of Christ and Sacrament Page | 2
In the Incarnation the divine Logos was revealed in the human man Jesus. If the divine teaching,
authority, and power of the Logos can be communicated through the human nature of Jesus, it is
consistent to suppose that his divine teaching, authority, and power could continue to be expressed
through a human institution such as the Church. De Lubac writes,
If Christ is the sacrament of God, the Church is for us the sacrament of Christ; she
represents him, in the full and ancient meaning of the term, she really makes him present.
She not only carries on his work, but she is his very continuation, in a sense far more real
ii
than that in which it can be said that any human institution is its founder’s continuation.
(This article is adapted from Reason, Faith, and Tradition: Explorations in Catholic Theology, by Martin C. Albl
[Winona, MN: Anselm Academic, 2009], pages 338–339. Copyright © 2009 by Martin Albl. All rights reserved.
The scriptural quotations in this article are from the New American Bible with Revised New Testament and
Revised Psalms. Copyright © 1991, 1986, and 1970 by the Confraternity of Christian Doctrine, Washington, D.C.
Used by the permission of the copyright owner. All rights reserved. No part of the New American Bible may be
reproduced in any form without permission in writing from the copyright owner.
The quotation labeled Catechism of the Catholic Church is from the English translation of the Catechism of the
Catholic Church for use in the United States of America, second edition, number 1127. Copyright © 1994 by the
United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the Catechism of the
Catholic Church: Modifications from the Editio Typica copyright © 1997 by the United States Catholic Conference,
Inc.—Libreria Editrice Vaticana.)
i
John Henry Newman, An Essay on the Development of Christian Doctrine (Westminster, MD: Christian Classics,
1968), 93–94.
ii
De Lubac, Catholicism, 29.
© 2010 by Saint Mary’s Press

Living in Christ Series Document #: TX001521

Background-The Church As Body of Christ and Sacrament

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The Church as Sacrament

© 2010 by Saint Mary’s Press

© 2010 by Saint Mary’s Press

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