But that inward principle, the marrow of the Church, where are we to look for it? Our theologians, following St. Augustine, teach that the Church, like man, consists of soul and body. The theological virtues form the soul of the Church, and her body is constituted by the outward profession of the faith, the participation of the sacraments, and exterior connection with the visible head of the Church. [Footnote 11] St. Augustine, indeed, also designates the Holy Ghost as the soul or the inner principle of the Church. This is the same thought with the one which will be presently evolved, in which the inner principle of catholicity will be reduced to the conception of the supernatural. This, however, considered in itself, is withdrawn from the region of historical manifestation. In order that it may pass from the region of the invisible into that of apprehensible reality, it needs a medium that may connect together both orders, the invisible order of the supernatural and the order of historical manifestation. It is only in this [{98}] way that catholicity can acquire for itself a historical shape, and assume flesh and blood.
[Footnote 11: Bellarm., De Eccl. milit., cap. ii.]
We might be disposed to regard the sacraments as this medium, because they are the instruments by which grace is conferred, in a manner apprehensible through the senses. Nevertheless, we cannot find the constitutive principle of the Church in the sacraments alone. It is well known that Protestantism has set forth the legitimate administration of the sacraments as a mark of the true Church. A searching glance at the Protestant conception of the Church will hereafter give us a proof that a bare communication in sacraments, at least from the Protestant stand-point, cannot possibly verify itself as making a visible Church. According to the Protestant doctrine of justification, a sacrament is indebted for its grace-giving efficacy solely to the faith of the receiver. In this view, therefore, the connection of the invisible element of the supernatural with the historically manifested reality, and consequently the making visible of the true Church, is dependent on conditions where historical fulfilment is not provable. Who can prove whether the recipient of a sacrament has faith? It is true that, according to the Catholic view, an objective efficacy is ascribed to the sacrament, i.e., the outwardly perceptible completion of the sacramental action of itself permits the invisible element of the supernatural to penetrate into the sphere of the visible.
Notwithstanding this, the Catholic sacrament is, by itself alone, no sufficient medium through which the being of the true Church can be brought into visibility. Did she embody herself historically only in so far as a sensible matter and an outward action are endued with a supernatural efficacy, the element of the supernatural would come to a historical manifestation only as the purely objective. A profound view of the essence of the Church would not find this satisfactory. The Church, even on her visible side, is not a purely objective, or merely outward, institution. The ultimate principle of catholicity—and this statement will make our conception intelligible—although implanted in the world as a supernatural leaven from above, has nevertheless its seat in the deepest interior of the human spirit. Thence it penetrates upward into the sphere of historical manifestation, and thus proves itself a church-constitutive principle. Such a connection of the region of the interior and subjective with that of historical and visible reality is caused by the objective efficacy of a sacrament, only in the case where the same is productive of its proper effect. This, however, according to Catholic doctrine, presupposes an inward disposition on the part of the recipient, the presence of which cannot be manifested to outward apprehension. A Church, whose essence consisted merely in the bond established through the sacraments, could either not be verified with certitude, or would have an exclusively exterior character. Accordingly, we have not yet found, in the Catholic sacramental conception, the middle term we are seeking, by which the essence of catholicity can be brought into visible manifestation. Rather, this process has to be already completed and the conception of the Church to be actualized, before the sacrament can manifest its efficacy. Through this last, the element of the supernatural, i.e., the invisible germ of the Church, must be originally planted or gradually strengthened in individual souls. But this is effected by the sacrament as the organ and in the name of the Church, though in particular cases outside of her communion.
The continuous existence of Catholicity is essentially the self-building of the body of Christ. It produces its own increase through the instrumentality of the sacraments. [Footnote 12] The union between the supernatural and the historical actuality, or the bond of [{99}] catholicity, is not then first established in the sacraments. These only mediate for individual souls the reception into the union, or confirm them in their organic relation to it, and are signs of fellowship. In addition to what has been already said, there is another reason, and one of wider application, to be considered, as bearing on this point. The principle of a new life which has to be infused into individual souls through the sacraments is sanctifying grace. In this, therefore, by logical consequence, we should be obliged to recognize the interior constitutive principle of the Church, if it were true that the connection between the inner being of the Church and her historical manifestation were brought to pass through the efficacy of the sacraments. According to this apprehension of the subject, only the saints would belong to the true Church.
[Footnote 12: Eph. iv. 16.]
One might seek to evade this last conclusion by averring that in the instance of baptism, the sacrament produces in the soul of the recipient, beside sanctifying grace, still another effect, independently of the disposition, namely, the baptismal character. This character is an indelible mark impressed on the soul. Here, then, is given us a supernatural principle which penetrates the deepest interior of the human spirit, and which is, at the same time, capable of verifying itself as a historical fact; inasmuch as it is infallibly infused into the soul through an outward, sensible action, and thereby, through the medium of the latter, becomes visible. Beside this, one might be still more inclined to regard the baptismal character as the Church's formative principle, because the same is stamped upon the soul through a sacrament, whose special end is to incorporate with the body of Christ its individual members; for which reason, also, baptism is designated in the language of the Church as the gate of the spiritual life, vitae spiritualis janua. [Footnote 13]
[Footnote 13: Decret. pro Armenia.]
We must, however, in this immediate connection, put in a reminder, that it is a disputed point in theology, whether baptism is really, in all cases, the indispensably necessary condition of becoming a member of the Church. In the opinion of prominent theologians, a mere catechumen can, under certain circumstances, be a member of the Church. [Footnote 14] Be that as it may, no one will certainly dispute the fact that a catechumen, whose soul is glowing with divine love, belongs at least to the soul of the Church. In him, therefore, the inner germ of the Church's life really exists before the reception of the baptismal character. Beside this, it appears to us that the sacramental character, precisely in view of its determinate end, is not so qualified that we can put it forward as the interior principle of catholicity. The baptismal character is intended for a distinctive mark; by it the seal of Church membership is stamped on the soul. It is true that the same action by which the character is impressed on the soul also makes the baptized person a member of the Church, or, that in the same act which plants the inner germ of the Church's being in the heart, the soul receives also the characteristic outward impress of that being. But in so far as it is the immediate and proper faculty of the baptismal character to impress the stamp of the Church in indelible features upon the soul, the very conception of this character presupposes necessarily the conception of the Church, as prior to itself; which shows that we cannot find the principle of the interior being of the Church in the baptismal character. This is confirmed by the additional consideration that the baptismal character is not effaced from those souls which have broken off every kind of connection with the Church, and have absolutely nothing remaining in them by which they communicate in her being. Finally, the existence of the Church, at least so far as her inner being or soul is concerned, [{100}] does not date its origin from the institution of baptism. We must, therefore, go one step further, in order to discover the interior source of catholicity. As has been heretofore pointed out, this source lies in that region which we are usually wont to designate as the Supernatural Order. Let us, therefore, make a succinct exposition of the interior law of development in this order.
[Footnote 14: Suarez, De Fide. Disp. ix., § i., No. 18.]