Lecture 8 — The head of the Church

^1:22^ And he has subjected all things under his feet and has made him head over all the Church, [n. 66]

^1:23^ Which is his body and the fullness of him who is filled all in all. [n. 70]

65. The Apostle has previously dealt with the exaltation of Christ both from the viewpoint of his passing over from death to life, at **raising him **(Eph 1:20), and from that of his exaltation to the highest glory, at setting him on his right hand. Now he treats of the immense power of his exaltation.

Concerning this he does two things:

first, he discusses the power of Christ with respect to the whole of creation;

second, his power in relation to the Church, at has made him.

66. He affirms that, with respect to the whole of creation, Christ has universal power since God the Father has subjected all things under his feet.

The phrase under his feet can be taken in two ways. In one it is a figurative and symbolic way of saying that every creature is totally subject to the power of Christ. What we trample under foot is certainly subjected to us. Regarding this power it is written: all power is given to me in heaven and in earth (Matt 28:18). For in subjecting all things to him, he left nothing not subjected to him (Heb 2:8).

In another acceptation it is a metaphorical way of speaking. By the feet the lowest part of the body is understood, and by the head the highest. Although the humanity and divinity should not be thought of as parts of Christ, nonetheless the divinity is preeminent in Christ and may be understood as his head—the head of Christ is God (1 Cor 11:3). The humanity is lower and may be taken as the feet—let us worship at his footstool (Ps 132:7). The meaning of this passage is then that the Father has not only subjected all of creation to Christ as he is God, to whom everything is subject from eternity, but also to his humanity.

67. Notice how something may be subjected to Christ in two ways, some are so voluntarily and others involuntarily. Origen overlooked this distinction so that this saying of the Apostle occasioned an error on his part. He claimed that everything subjected to Christ, who is true salvation, must share in salvation. He concluded that the demons and damned will be saved at some time since they are subjected under Christ’s feet. But this is contrary to the Lord’s pronouncement: depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels; and he concludes at the end of the chapter, and these shall go into everlasting punishment (Matt 25:41, 46).

It must be held, therefore, that he has subjected all things under his feet, some as willingly, as to their Savior, such as the just who fulfill God’s will in the present life, and are subjected to him that they may satisfy their desire and will, awaiting for what is said of the good: to the just their desire shall be given (Prov 10:24). Others, however, are subjected to him unwillingly, as to their judge, that Christ may accomplish his own will in their regard. These are the wicked of whom it may be understood to be written: but as for those my enemies, who would not have me reign over them, bring them here and kill them before me (Luke 19:27).

68. Next, at has made him head, he deals with Christ’s power with respect to the Church.

In reference to this he makes three points:

first, he sets down the relation of Christ to the Church.

second, he lays out the relation of the Church to Christ;

third, he explains this relationship.

69. Concerning the first, at and made him head, he says God the Father made him head over all the Church, both of the Church Militant, composed of men living in the present, and of the Church Triumphant, made up of the men and angels in the fatherland.

On account of certain general reasons, Christ is even the head of the angels—who is the head of all principality and power (Col 2:10)—whereas Christ is spiritually the head of mankind for special reasons.

For the head has a threefold relationship with the other members. First, it has a preeminent position; second, its powers are diffused since all the senses in the members are derived from it; third, it is of the same nature as the other members. Thus, Christ is head of the angels in regard to preeminence and the diffusion of his power. Even in his humanity Christ surpasses the angels: being made so much better than the angels as he has inherited a more excellent name than they (Heb 1:4). Moreover, even as man, Christ enlightens and influences them; Dionysius proves this from what is written: who is this that comes from Edom, with dyed garments from Bosra? (Isa 63:1), claiming that these words are those of the highest angels. The response which follows: it is I, announcing justice mighty to save, he says are the words of Christ who immediately answers them. From this it should be understood that Christ not only illumines the lower but also the higher angels.

With respect to a conformity of nature, Christ is not the head of the angels, for surely he did not take angels to himself, but he took the line of Abraham (Heb 2:16); but in this respect he is the head of men only. You have wounded my heart, my sister, through nature, and my spouse, through grace (Song 4:9).

70. He speaks of the relation of the Church to Christ at which is his body, inasmuch as she is subject to him, receives his influence, and shares the same nature with Christ. Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit were we all baptized into one body (1 Cor 12:12–13).

71. He explains which is his body by adding the fullness of him.

To one asking why there are so many members in a natural body—hands, feet, mouth, and the like it could be replied that they are to serve the soul’s variety of activities. The soul itself is the cause and principle of these members, and what they are, the soul is virtually. For the body is made for the soul, and not the other way around. From this perspective, the natural body is a certain fullness of the soul; unless the members exist with an integral body, the soul cannot exercise fully its activities.

This is similar in the relation of Christ and the Church. Since the Church was instituted on account of Christ, the Church is called the fullness of Christ. Everything which is virtually in Christ is, as it were, filled out in some way in the members of the Church. For all spiritual understanding, gifts, and whatever can be present in the Church—all of which Christ possesses superabundantly—flow from him into the members of the Church, and they are perfected in them. So he adds who is filled all in all since Christ makes this member of the Church wise with the perfect wisdom present in himself, and he makes another just with his perfect justice, and so on with the others.