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cannot be degraded; pure and uncorrupted, she knows
one dwelling alone and keeps in chastity and modesty
the sanctity of one hearth.” De Lubac, The Splendor of
the Church, 112.
51
Best, One Body in Christ, 179.
52
Batey, New Testament Nuptial Imagery, 68.
53
Brian P. Flanagan, “The Limits of Ecclesial Metaphors
in Systematic Ecclesiology,” Horizons 35.1 (2008): 41.
54
Batey, New Testament Nuptial Imagery, 67-68.
55
John Piper, This Momentary Marriage: A Parable of
Permanence (Wheaton: Crossway, 2009), 95-103.
56
Justo González summarizes, “It was over against [the
Donatist] position that Augustine developed his distinction
between the visible Church and the invisible
[one].” Justo L. González, A History of Christian
Thought: Volume 2 (From Augustine to the Eve of the
Reformation), 2nd ed. (Nashville: Abingdon, 1987),
28.
57
Calvin, Institutes, IV.1.7. Calvin weaves his discussion
of the visible and invisible Church throughout Book
IV of the Institutes.
58
Ibid., IV.1.2.
59
Veli-Matti Kärkkäinen, An Introduction to Ecclesiology:
Ecumenical, Historical and Global Perspectives (Downers
Grove: InterVarsity, 2002), 51.
60
Calvin explicitly links the concept of the visible
Church with the maternal metaphor: “But because it
is now our intention to discuss the visible Church, let
us learn even from the simple title ‘mother’ how useful,
indeed how necessary, it is that we should know
her.” Calvin, Institutes, IV.1.4.
61
Horton, People and Place, 194.
that the nuptial metaphor for the Church is fundamentally
eschatological. Claude Chavasse, The Bride of
Christ: An Enquiry into the Nuptial Element in Early
Christianity (London: Faber & Faber, 1940), 222-29.
66
Claude Welch, The Reality of the Church (New York:
Charles Scribner’s Sons, 1958), 135.
67
Batey, “Paul’s Bride Image,” 182.
68
Ibid.
69
Augustine, Sermon 216.7, as cited in de Lubac, Christian
Faith, 104.
70
Martin Luther, Weimarer Ausgabe 10:1.2; 366, 18-34,
as cited in Kärkkäinen, An Introduction to Ecclesiology,
48.
71
Calvin, Institutes, IV.1.1.
72
Welch, The Reality of the Church, 133-34.
73
Augustine. Expositions of the Psalms: 33-50 (Vol. 2),
vol. 16 of The Works of Saint Augustine: A Translation
for the 21st Century, ed. J. E. Rotelle, trans. Edmund
Hill (Hyde Park, NY: New City, 2000), 285.
74
Pauw, “The Grace Infirmity of the Church,” 201.
62
De Lubac, The Motherhood of the Church, 155.
63
González, A History of Christian Thought, 2:162
64
For an eschatological reading of the bridal imagery of
the Church, see Annette Merz, “Why Did the Pure
Bride of Christ (2 Cor. 11:2) Become a Wedded Wife
(Eph. 5:22-23)? Theses about the Intertextual Transformation
of an Ecclesiological Metaphor,” Journal
for the Study of the New Testament 79 (2001): 131-47;
Richard Batey, “Paul’s Bride Image: A Symbol of Realistic
Ecclesiology,” Interpretation 17 (2001): 176-82.
65
For Claude Chavasse, the marriage between Christ
and his bride has already occurred. Thus, he denies
32