That is to say that the supernatural redemptive might of Jesus, as it reveals itself in the Church, is not tied to a single person, so far as he is a person, but only so far as he is a divinely-appointed organ of the community. The Spirit of Jesus is introduced into our earthly life, not through the medium of individuals endowed with special charismatical gifts, but through the ministry of an ordered hierarchy, which being appointed by Jesus to be the structural basis of the community, creates, supports and develops it. So the Church possesses the Spirit of Christ, not as a many of single individuals, nor as a sum of spiritual personalities, but as the compact, ordered unity of the faithful, as a community that transcends the individual personalities and expresses itself in a sacred hierarchy. This organized unity, this community, as germinally given with the Head, Christ, and depending upon His institution, is a fundamental datum of Christianity, not a thing created by the voluntary or forced association of the faithful, not a mere secondary and derivative thing depending on the good pleasure of Christians, but a thing which, in the divine plan of salvation, is in its essence antecedent to any Christian personality and is to that extent a supra-personal thing, a comprehensive unity, which does not presuppose Christian personalities, but itself creates and produces them. The Church did not spring into being when Peter and Paul, James and John, grasped the mystery of Jesus, His God-man being, and on the basis of their common faith formed a fellowship which was called after Him. No, the Church, though certainly achieving full historical actuality only with the association of Christian believers, was already in existence, fundamentally and in germ, and in that sense is a divine creation. For she is the unity of redeemed humanity, a unity made possible by the Incarnation of the Son of God; she is the kosmos of men, mankind as a whole, the many as one.