Today’s Catechism sections discuss the Church and her names and symbols. Supporting material comes from St. Ambrose’s “Exposition on the Christian Faith”.

Article 9

"I BELIEVE IN THE HOLY CATHOLIC CHURCH"

748 "Christ is the light of humanity; and it is, accordingly, the heart-felt desire of this sacred Council, being gathered together in the Holy Spirit, that, by proclaiming his Gospel to every creature, it may bring to all men that light of Christ which shines out visibly from the Church."135 These words open the Second Vatican Council's Dogmatic Constitution on the Church. By choosing this starting point, the Council demonstrates that the article of faith about the Church depends entirely on the articles concerning Christ Jesus. The Church has no other light than Christ's; according to a favorite image of the Church Fathers, the Church is like the moon, all its light reflected from the sun.

749 The article concerning the Church also depends entirely on the article about the Holy Spirit, which immediately precedes it. "Indeed, having shown that the Spirit is the source and giver of all holiness, we now confess that it is he who has endowed the Church with holiness."136 The Church is, in a phrase used by the Fathers, the place "where the Spirit flourishes."137

750 To believe that the Church is "holy" and "catholic," and that she is "one" and "apostolic" (as the Nicene Creed adds), is inseparable from belief in God, the Father, the Son, and the Holy Spirit. In the Apostles' Creed we profess "one Holy Church" (Credo . . . Ecclesiam), and not to believe in the Church, so as not to confuse God with his works and to attribute clearly to God's goodness all the gifts he has bestowed on his Church.138

Paragraph 1. THE CHURCH IN GOD'S PLAN

I. NAMES AND IMAGES OF THE CHURCH

751 The word "Church" (Latin ecclesia, from the Greek ek-ka-lein, to "call out of") means a convocation or an assembly. It designates the assemblies of the people, usually for a religious purpose.139 Ekklesia is used frequently in the Greek Old Testament for the assembly of the Chosen People before God, above all for their assembly on Mount Sinai where Israel received the Law and was established by God as his holy people.140 By calling itself "Church," the first community of Christian believers recognized itself as heir to that assembly. In the Church, God is "calling together" his people from all the ends of the earth. The equivalent Greek term Kyriake, from which the English word Church and the German Kirche are derived, means "what belongs to the Lord."

752 In Christian usage, the word "church" designates the liturgical assembly,141 but also the local community142 or the whole universal community of believers.143 These three meanings are inseparable. "The Church" is the People that God gathers in the whole world. She exists in local communities and is made real as a liturgical, above all a Eucharistic, assembly. She draws her life from the word and the Body of Christ and so herself becomes Christ's Body.

Symbols of the Church

753 In Scripture, we find a host of interrelated images and figures through which Revelation speaks of the inexhaustible mystery of the Church. The images taken from the Old Testament are variations on a profound theme: the People of God. In the New Testament, all these images find a new center because Christ has become the head of this people, which henceforth is his Body.144 Around this center are grouped images taken "from the life of the shepherd or from cultivation of the land, from the art of building or from family life and marriage."145

754 "The Church is, accordingly, a sheepfold, the sole and necessary gateway to which is Christ. It is also the flock of which God himself foretold that he would be the shepherd, and whose sheep, even though governed by human shepherds, are unfailingly nourished and led by Christ himself, the Good Shepherd and Prince of Shepherds, who gave his life for his sheep.146

755 "The Church is a cultivated field, the tillage of God. On that land the ancient olive tree grows whose holy roots were the prophets and in which the reconciliation of Jews and Gentiles has been brought about and will be brought about again. That land, like a choice vineyard, has been planted by the heavenly cultivator. Yet the true vine is Christ who gives life and fruitfulness to the branches, that is, to us, who through the Church remain in Christ, without whom we can do nothing.147

756 "Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband.148

757 "The Church, further, which is called 'that Jerusalem which is above' and 'our mother', is described as the spotless spouse of the spotless lamb. It is she whom Christ 'loved and for whom he delivered himself up that he might sanctify her.' It is she whom he unites to himself by an unbreakable alliance, and whom he constantly 'nourishes and cherishes.'"149

IN BRIEF

777 The word "Church" means "convocation." It designates the assembly of those whom God's Word "convokes," i.e., gathers together to form the People of God, and who themselves, nourished with the Body of Christ, become the Body of Christ.

St. Ambrose discusses the symbol of a bride of Christ, which is attached to the Church in his “Exposition on the Christian Faith”.

71. Moses was not the Bridegroom, for to him comes the word, Loose your shoe from off your foot, Exodus 3:5 that he might give place to his Lord. Nor was Joshua, the son of Nun, the Bridegroom, for to him also it was told, saying, Loose your shoe from off your foot, Joshua 5:16 lest, by reason of the likeness of his name, he should be thought the spouse of the Church. None other is the Bridegroom but Christ alone, of Whom St. John said: He Who has the bride is the Bridegroom. John 3:29 They, therefore, loose their shoes, but His shoe cannot be loosed, even as St. John said: I am not worthy to loose the latchet of His shoe. John 1:27

72. Christ alone, then, is the Bridegroom to Whom the Church, His bride, comes from the nations, and gives herself in wedlock; aforetime poor and starving, but now rich with Christ's harvest; gathering in the hidden bosom of her mind handfuls of the rich crop and gleanings of the Word, that so she may nourish with fresh food her who is worn out, bereaved by the death of her son, and starving, even the mother of the dead people—leaving not the widow and destitute, while she seeks new children.

73. Christ, then, alone is the Bridegroom, grudging not even to the synagogue the sheaves of His harvest. Would that the synagogue had not of her own will shut herself out! She had sheaves that she might herself have gathered, but, her people being dead, she, like one bereaved by the death of her son, began to gather sheaves, whereby she might live, by the hand of the Church— the which sheaves they who come in joyfulness shall carry, even as it is written: Yet surely shall they come with joy, bringing their sheaves with them.

74. Who, indeed, but Christ could dare to claim the Church as His bride, whom He alone, and none other, has called from Libanus, saying: Come hither from Libanus, my bride; come hither from Libanus? Song of Songs 4:8 Or of Whom else could the Church have said: His throat is sweetness, and He is altogether desirable? Song of Songs 5:26 And seeing that we entered upon this discussion from speaking of the shoes of His feet—to Whom else but the Word of God incarnate can those words apply? His legs are pillars of marble, set upon bases of gold. Song of Songs 5:15 For Christ alone walks in the souls and makes His path in the minds of His saints, in which, as upon bases of gold and foundations of precious stone the heavenly Word has left His footprints ineffaceably impressed.

Footnotes

135 LG 1; cf. ⇒ Mk 16:15.
136 Roman Catechism I, 10, 1.
137 St. Hippolytus, Trad. Ap. 35: SCh 11, 118.
138 Roman Catechism I, 10, 22.
139 Cf. ⇒ Acts 19:39.
140 Cf. ⇒ Ex 19.
141 Cf. ⇒ 1 Cor 11:18; ⇒ 14:19, ⇒ 28, ⇒ 34, ⇒ 35.
142 Cf. ⇒ 1 Cor 1:2; ⇒ 16:1.
143 Cf. ⇒ 1 Cor 15:9; ⇒ Gal 1:13; ⇒ Phil 3:6.
144 Cf. ⇒ Eph 1:22; ⇒ Col 1:18; LG 9.
145 LG 6.
146 LG 6; Cf. ⇒ Jn 10:1-10; ⇒ Isa 40:11; ⇒ Ezek 34:11-31; ⇒ Jn 10:11; ⇒ 1 Pet 5:4; ⇒ Jn 10:11-16.
147 LG 6; Cf. 1 Cor 39; ⇒ Rom 11:13-26; ⇒ Mt 21:32-43 and parallels; ⇒ Isa 51-7; ⇒ Jn 15:1-5.
148 LG 6; Cf. ⇒ 1 Cor 3:9; ⇒ Mt 21:42 and parallels; ⇒ Acts 4:11; ⇒ 1 Pet 2:7; ⇒ PS 118:22; ⇒ 1 Cor 3:11; ⇒ 1 Tim 3:15; ⇒ Eph 2:19-22; ⇒ Rev 21:3; ⇒ 1 Pet 2:5; ⇒ Rev 21:1-2.
149 LG 6; Cf. ⇒ Gal 4:26; ⇒ Rev 12:17; ⇒ 19:7; ⇒ 21:2, 9; ⇒ 22:17; ⇒ Eph 5:25-26, ⇒ 29.