Two important consequences follow from this. One of these has already been developed, the fact, namely, that the organ of the redeeming spirit of our divine Savior, its incarnation and manifestation, is not the individual personality, but the community as community. The spirit of Christ is realized in the community. Therefore the visibility of the Church does not consist merely in the visibility of its individual members, but in the visibility of its compact unity, of its community. But where there is a community, a comprehensive unity, there is distribution and co-ordination of functions. That is the second consequence that follows from the mystery of the Incarnation. The Christian unity is no mere mechanical unity, but a unity with inner differentiation, an organic unity. The Body of Christ, if it be a true body, must have members and organs with their special tasks and functions, which, each in its measure, serve the development of the essential form of the body and which therefore serve one another. When St. Paul, the first apostle to formulate the expression “Body of Christ,” develops this conception in the twelfth Chapter of his First Epistle to the Corinthians, he already stresses this point and speaks of the organic functioning of this body: “Now there are diversities of graces, but the same Spirit. And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all … For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: so also is Christ…. God indeed hath set some in the Church, first apostles, secondly prophets, thirdly doctors; after that miracle-workers, then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches.” It is therefore the view of the apostle that the community is of its nature differentiated, that the body works as a unity through a diversity of organic functions, that the unity of the whole attests the unity of the spirit of Jesus. It is true that St. Paul does not distinguish the various functions of the one organism with theological precision. Such precision came with later developments and with the speculation that sprang from them. Time made it clear that some of the gifts, such as those of the apostolate, of teaching, and of government, belong to the nature of the Church and could not be discarded; whereas others, such as the gifts of prophecy, miracles and tongues, were the manifestation of a superabundant Christian life, and to be regarded not as structurally necessary to that life, but rather as signs and expressions of it.