Roman Catholic Crucifixes and the Resurrection of Christ
The use of crucifixes in Roman Catholic devotion has been a subject of theological reflection and controversy. A crucifix, depicting Christ on the cross, is a representation of Christ's sacrifice and suffering. According to Aquinas, Christ's body rose again entire, with all its parts, including the wounds, which remained as a sign of his suffering [3].
The significance of the crucifix is closely tied to the doctrine of the Resurrection. The Resurrection is seen as a triumph over death and sin, and is considered a fundamental aspect of Christian faith. As Calvin notes, "Christ was delivered for our offences, and was raised again for our justification" [1]. The Resurrection is not just a historical event, but has soteriological significance, as it is seen as a guarantee of the believer's own resurrection.
In Catholic tradition, the crucifix is venerated as a representation of Christ's sacrifice, and is often used in devotional practices. The Council of Trent affirmed the use of images, including crucifixes, in worship, stating that they are to be given "due honour and veneration" [5]. This veneration is not considered to be idolatrous, as it is directed towards the reality represented by the image, rather than the image itself.
Reformed theologians, such as Calvin and Hodge, have been critical of the Catholic practice of venerating crucifixes and other images. Calvin argues that the focus should be on the reality of Christ's sacrifice, rather than on the image itself [1]. Hodge notes that the Catholic Church has "imbued" images and relics with "supernatural power", which he sees as a form of superstition [5].
The early Church Fathers also reflected on the significance of Christ's Resurrection and its relation to the cross. Augustine saw the events of Christ's life, including his crucifixion and Resurrection, as a model for the Christian life [2]. The Resurrection was seen as a demonstration of Christ's power over death and sin, and as a guarantee of the believer's own resurrection.
The depiction of Christ on the cross, with its emphasis on his suffering and sacrifice, is closely tied to the doctrine of the Resurrection. As Tertullian notes, the Resurrection is closely tied to the flesh of Christ, and the denial of the Resurrection is often accompanied by a denial of the reality of Christ's flesh [6]. The use of crucifixes in Catholic devotion reflects this emphasis on the significance of Christ's sacrifice and Resurrection.
The wounds of Christ, which are often depicted in crucifixes, are seen as a sign of his suffering and sacrifice. According to Aquinas, these wounds remained on Christ's body after his Resurrection, as a sign of his suffering [3]. This emphasis on the wounds of Christ is reflected in the writings of the early Church Fathers, such as Clement, who notes that Christ was "still possessed of flesh" after his Resurrection [4].
The significance of the crucifix and the Resurrection is thus closely tied to the doctrine of salvation. As Calvin notes, the Resurrection is seen as a guarantee of the believer's own justification and salvation [1]. The use of crucifixes in Catholic devotion reflects this emphasis on the significance of Christ's sacrifice and Resurrection for the believer's salvation.
Sources
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: his death, but by his resurrection, that we are said to be begotten again to a living hope ( 1 Pet. 1:3 ); because, as 447 he, by rising again, became victorious over death, so the victory of our faith consists only in his resurrection. The nature of it is better expressed in the words of Paul, “Who (Christ) was delivered for our offences, and was raised again for our justification,” ( Rom. 4:25 ); as if he had said, By his death sin was taken away, by his resurrection righteousness was renewed and restored. For how could he by dyi”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 53.--CHRIST'S CROSS AND BURIAL, RESURRECTION, ASCENSION, AND SITTING DOWN AT THE RIGHT HAND OF GOD, ARE IMAGES OF THE CHRISTIAN LIFE.: All the events, then, of Christ's crucifixion, 255 of His burial, of His resurrection the third day, of His ascension into heaven, of His sitting down at the right hand of the Father, were So ordered, that the life which the Christian leads here might be modelled upon them, not merely in a mystical sense, but in reality. For in reference to His crucifixion it is said: "They that are Christ's have crucified th”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Quality of Christ Rising Again, Art. 3: Article: Whether Christ's body rose again entire? I answer that, As stated above (Article [2]), Christ's body in the Resurrection was "of the same nature, but differed in glory." Accordingly, whatever goes with the nature of a human body, was entirely in the body of Christ when He rose again. Now it is clear that flesh, bones, blood, and other such things, are of the very nature of the human body. Consequently, all these things were in Christ's body when He rose again; and this also integrally, ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. III.--CHRIST WAS POSSESSED OF A BODY AFTER HIS RESURRECTION.: For I know that after His resurrection also He was still possessed of flesh,(7) and I believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, "Lay hold, handle Me, and see that I am not an incorporeal spirit."(8) And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors.(12) And after his resur”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 51: the remains of sacred persons and things, which are not only to be cherished as memorials, but to which “ cultus ” or a certain degree of religious worship is due, and which are imbued with supernatural power. They heal the sick, restore sight to the blind, hearing to the deaf, soundness to the maimed, and even, at times, life to the dead. Of these the Catholic world is 459 full. 423 423 The language of the Council of Trent in reference to the honour due to the relics of the saints has already been quoted when treating of the second comma”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. I.--THE GENERAL PURPORT OF THIS WORK. THE HERETICS, MARCION, APELLES, AND VALENTINUS, WISHING TO IMPUGN THE DOCTRINE OF THE RESURRECTION, DEPRIVE CHRIST OF ALL CAPACITY FOR SUCH A CHANGE BY DENY (part 1): THEY who are so anxious to shake that belief in the resurrection which was firmly settled' before the appearance of our modern Sadducees,(3) as even to deny that the expectation thereof has any relation whatever to the flesh, have great cause for besetting the flesh of Christ also with doubtful questions, as if it either had no existence at all, or possessed a na”