First, there is the historical Jesus, the Word of God incarnate, whose life, death, resurrection, and ascension form the
foundation of our faith. This is the primary and originating meaning of the
"body of Christ." This singular event of God becoming human is the
wellspring from which all else flows.
Secondly, Christ's
presence continues through the Eucharist, his Eucharistic body. This is not
merely a symbolic representation, but a real and substantial presence,
nourishing the Church and building it up as Christ's own mystical body. De
Lubac’s famous phrase, "the Church makes the Eucharist, and the Eucharist
makes the Church," highlights this dynamic reciprocity. As Pope Benedict
XVI, drawing from de Lubac, explained in Sacramentum Caritatis,
this interplay reveals the primacy of Christ's self-gift. The Church's ability
to celebrate the Eucharist is rooted in Christ's prior gift of himself on the
Cross. "He first loved us" (1 Jn 4:19) – this truth resonates
powerfully in every Eucharistic celebration, reminding us of the eternal
priority of Christ's love. The Eucharist is Christ giving himself, continually
building us into his body.
Finally, the Church itself constitutes
Christ's ecclesial body. We, the baptized, are incorporated into Christ,
becoming part of a new supernatural reality inaugurated by the Paschal Mystery.
This incorporation isn't just an individual matter; it's a communal one,
drawing us into a network of relationships that define our new being in Christ.
Two key consequences emerge from this
understanding of the tri-form body. Firstly, salvation is understood as
incorporation into this body of Christ. It's not merely an individual
transaction, but a participation in the new life offered through Christ's
paschal sacrifice. Secondly, the ecclesial body is perpetually dependent on its
head, Christ. The Church, both historically and eternally, is not a separate
entity, but receives its life and sustenance from the ascended Christ through
the Holy Spirit. The Eucharist, as the primary means of participating in this
divine life, becomes essential for the Church's existence and growth.
De Lubac’s vision of the tri-form body of
Christ offers a powerful image of the interconnectedness of Christ's presence
in the world. The incarnate Christ, the Eucharistic Christ, and the ecclesial
Christ are not separate entities, but three dimensions of the same mystery.
They reveal the ongoing work of the Trinity in creation, culminating in the
"recapitulation of all things in Christ" (Eph 1:10), a concept
central to both Irenaeus and de Lubac. This vision emphasizes the communal
nature of salvation, the centrality of the Eucharist, and the unwavering
dependence of the Church on its head, Christ. It calls us to a deeper
understanding of our identity as members of Christ's body, living in and
through his love.
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