The way of the saints leads from earth through the place of purification to heaven. It is no lonely way. We travel it in the fellowship of the body of Christ, growing and blossoming in the fullness of Christ, giving and taking one from another “according to the grace that is given to each member.” We have already pointed out that the saints in heaven and on earth win their positive and proportionate importance in the organism of the Body of Christ by this reciprocal give and take. When the Church speaks of the Communion of Saints she is thinking primarily of this interaction, of this confluence of the powers of Jesus that work in His saints, of this supernatural interchange of graces, of this solidarity of life and movement. For it is important to note that the Communion of Saints does not simply mean that every member of the Body exercises its own special function faithfully for the good of the whole, and that every saint practices this communion simply by fulfilling his personal task. St. Paul says: “If one member suffer anything, all the members suffer with it. If one member glory, all the members rejoice with it” (1 Cor. xii, 26). All the saints are bound together, over and above their personal functions, by a close community of life and sentiment, by a fellowship and sympathy in sorrow and joy. Being members of Christ, their souls do not stand before God as isolated units. However individual may be the character of their sanctity, yet it is still the life of a member of Christ and as such belongs to all. Consequently, although the doctrine of the Communion of Saints was not inserted in the Apostles’ Creed until about the middle of the fifth century, yet it is substantially contained in St. Paul’s teaching. In effect the doctrine represents the practice of the early Church in its prayer, and does no more than set forth the full meaning of the Christian fellowship. We shall in the following pages consider the various aspect of this close fellowship, and in so doing we shall realize anew how world-wide and even God-wide is the Catholic outlook, and how it comprehends both God and man in one mighty circle of life, so that God may be “all in all”; and yet, on the other hand, stands silent in lowliest reverence before the majesty of God and anxiously observes the limits imposed upon every creature by the nature of its being.