3.      “Religiose Erzieher der katholischen Kirche aus den letzten vier Jahrhunderten” (Leipzig, n.d.), a series of Chapters on prominent Catholic “educators” (in a wide sense), beginning with St. Teresa of Avila and ending with Cardinal Newman.

4.      “Summa Theologica, Pars tertia,” Q. LXV, Art. l.

5.      Ecclesia ab apostolis, apostoli a Christo, Christus a Deo (“De praescriptione,” 37).

6.      cf. St. Augustine: “Christus est, qui docet. Cathedram in caelo habet…. schola ipsius in terra est, et schola ipsius corpus ipsius est. Caput docet membra sua, lingua loquitur pedibus suis. Christus est, qui docet: audiamus, timeamus, faciamus (“De disciplina christiana,” XIV, 15).

7.      Heiler, op. cit., p. 221.

8.      cf. “The Brothers Karamazoff.”

Chapter III: The Church the Body of Christ

The Church is his body, the fullness of him that filleth all in all (Eph. i, 23).

When we define the Church as essentially the Kingdom of God and the Body of Christ, it follows as her first particular attribute that she is supernatural and heavenly. The Church is ordinated towards the invisible, spiritual and eternal. Of this we have spoken already. But the Church is not only invisible. Because she is the Kingdom of God, she is no haphazard collection of individuals, but an ordered system of regularly subordinated parts. And because the Church is the Body of Christ, she is essentially an organism, with its members purposively interrelated, and a visible organism. That is her second particular attribute. The advocates of a purely spiritual religion, both in ancient and in modem Christianity, have maintained that the Spirit of Christ which works in the Church is in it as a sort of freely suspended force, as a saving power that invisibly penetrates only into this or that person. But that is not so. On the contrary, Christ the Lord, as the Head of His members, never works on the individual believer in dissociation from His Body, but always in and through it.