Day 112: The Church is the Bride

Christ "is the head of the body, the Church." He is the principle of creation and redemption. Raised to the Father's glory, "in everything he (is) preeminent," especially in the Church, through whom he extends his reign over all things. Christ unites us with his Passover: all his members must strive to resemble him, "until Christ be formed" in them. "For this reason we . . . are taken up into the mysteries of his life, . . . associated with his sufferings as the body with its head, suffering with him, that with him we may be glorified." CCC 792-793

In today's reading, the Catechism tells of how Christ is the Head of the Church and is the Bridegroom to His Bride, the Church. For the former, the Catechism Compendium sums up how Christ is the Head of the Church and together with us as members helps form His Body:

Christ “is the Head of the body, the Church” (Colossians 1:18). The Church lives from him, in him and for him. Christ and the Church make up the “whole Christ” (Saint Augustine); “Head and members form, as it were, one and the same mystical person” (Saint Thomas Aquinas). (#157)

Some mistakenly believe that Catholics assert the Pope as the Head of the Church, which he is not. Christ is the Head. The Pope is His vicar or chief steward here on earth, much like Eliakim was for King Hezekiah (Is 22:20-22). The bishops in communion with the Pope are like stewards as well, akin to the other royal officials of Ancient Israel. 

The other striking image is Christ as the Bridegroom and the Church as His Bride. The Catechism Compendium sums it up this way:

She is called the “Bride of Christ” because the Lord himself called himself her “Spouse” (Mark 2:19). The Lord has loved the Church and has joined her to himself in an everlasting covenant. He has given himself up for her in order to purify her with his blood and “sanctify her” (Ephesians 5:26), making her the fruitful mother of all the children of God. While the term “body” expresses the unity of the “head” with the members, the term “bride” emphasizes the distinction of the two in their personal relationship. (#158)

The charge of adultery by Israel in forsaking God is somewhat understandable in the Old Testament, which becomes even clearer why this charge is made when Jesus reveals Himself to be the Bridegroom and the Church as His Bride. Adultery was considered a grievous sin, which broke matrimonial covenants. In portraying the covenants made with Ancient Israel and later the Church as a marriage, our breaking them would be considered a grievous offense to God. The Catechism Companion, Vol I notes:

Idolatry was akin to adultery in the Old Testament; turning away from a covenant relationship with the Lord God was likened to adultery. Looking at Jesus as the Bridegroom and the Church as the Bride, we can more clearly see our call to faithfulness... God's calling us into his Church is a call of love, a call to be even more conformed to him as his Body and to allow ourselves to be loved by him as his Bride. (p. 228)

Finally, I like also how the Catechism Companion relates the belief of St. Joan of Arc in this:

At the cost of her own life, St. Joan of Arc recognized that even when the Church is broken, the Church is still the Body of Christ and the Bride of Christ. (p. 228) 

Apse mosaic, Santa Maria in Trastevere, Rome (c. 1140-43)

The resplendent lady pictured has been interpreted as the Blessed Virgin Mary and as the Church, Christ's glorious Bride. Christ the Bridegroom died for the Church, that he might sanctify her and make of her a suitable Bride. (p. 229)