In saying so much we have already indicated the second dogmatic qualification which the proposition receives within the system of Catholic doctrine. For non-Catholic communions are not merely non-Catholic and anti-Catholic. When they set themselves up against the original Church of Christ, they took over and maintained a considerable amount of the Catholic inheritance, and also certain Catholic means of grace, in particular the sacrament of Baptism. They are therefore, if we regard them as a whole, not mere antithesis and negation, but also to a large extent thesis and affirmation of the ancient treasure of truth and grace that has come down to us from Christ and the apostles. Their churches are built not only of their own un-Catholic materials, but also of Catholic stuff from the original store of salvation. And in so far as they are genuinely Catholic in their faith and worship, it can and will and must happen that there should be, even outside the visible Church, a real growth and progress in union with Christ. So is the promise of Jesus fulfilled: “And other sheep I have that are not of this fold” (Jn. x, 16). Wherever the Gospel of Jesus is faithfully preached, and wherever baptism is conferred with faith in His Holy Name, there His grace can operate. When the disciples would have forbidden a man who had not attached himself to Jesus from casting out devils in His Name, Our Lord declared: “Forbid him not. For there is no man that doth a miracle in my name and can soon speak ill of me. He that is not against you is for you” (Mk. ix, 38-39). The Church acted entirely in harmony with these words of our Lord when in her severe struggle with St. Cyprian and the African tradition and afterwards in prolonged controversy with the Donatists, she upheld the validity of baptism in the Name of Jesus conferred by heretics. And it was Rome, Rome that is so violently attacked for her intolerance, and Pope Stephen, who even at the peril of an African schism would not allow heretical baptism to be impugned. The Church practices the same toleration with regard to the valid administration of the other sacraments, so far as their nature requires only the power of orders and not also the power of jurisdiction. In those non-Catholic bodies in which the apostolic succession has been maintained by means of valid episcopal ordinations, as in the schismatic churches of the East, and in the Jansenist and Old-Catholic churches, she still recognizes the validity of all those sacraments which of their nature do not require her power of jurisdiction but only valid orders. It is Catholic teaching, therefore, that in all these churches the true Body and the true Blood of Christ are received in the Holy Eucharist, not because they are schismatical churches, that is to say not because of their own special character, but because in spite of this they still preserve a part of the original Catholic heritage. It is that which is Catholic in them that still has power to sanctify and to save.