92. Did Christ have a true human body?

92. Did Christ have a true human body?

(Comp 92) Christ assumed a true human body by means of which the invisible God became visible. This is the reason why Christ can be represented and venerated in sacred images.

“In Brief”

(CCC 1192) Sacred images in our churches and homes are intended to awaken and nourish our faith in the mystery of Christ. Through the icon of Christ and his works of salvation, it is he whom we adore. Through sacred images of the holy Mother of God, of the angels and of the saints, we venerate the persons represented.

To deepen and explain

(CCC 426) "At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, the only Son from the Father… who suffered and died for us and who now, after rising, is living with us forever" (CT 5). To catechize is "to reveal in the Person of Christ the whole of God's eternal design reaching fulfilment in that Person. It is to seek to understand the meaning of Christ's actions and words and of the signs worked by him" (CT 5). Catechesis aims at putting "people… in communion… with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity" (CT 5). (CCC 427) In catechesis "Christ, the Incarnate Word and Son of God,… is taught - everything else is taught with reference to him - and it is Christ alone who teaches - anyone else teaches to the extent that he is Christ's spokesman, enabling Christ to teach with his lips…. Every catechist should be able to apply to himself the mysterious words of Jesus: 'My teaching is not mine, but his who sent me'" (CT 6; cf. Jn 7:16).

On reflection

(CCC 1159) The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and incomprehensible God, but the incarnation of the Son of God has ushered in a new "economy" of images: Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of God… and contemplate the glory of the Lord, his face unveiled (St. John Damascene, De imag. 1, 16: PG 96: 1245-1248). (CCC 1162) "The beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God" (St. John Damascene, De imag. 1, 27: PG 94, 1268A, B). Similarly, the contemplation of sacred icons, united with meditation on the Word of God and the singing of liturgical hymns, enters into the harmony of the signs of celebration so that the mystery celebrated is imprinted in the heart's memory and is then expressed in the new life of the faithful.

(Next question: What does the heart of Jesus exemplify?)