Having vindicated the essential attributes of the church, we think it necessary to dilate at some length upon the interior constitution, the internal organism of the same, in order to exhibit a fuller and more adequate idea of this masterpiece of the infinite. And in order to do it thoroughly, we must give a cursory glance at its eternal type, the supreme exemplar of everything—the Trinity. The reader will remember that the genesis of God’s life takes place as follows: There is in the infinite essence
and nature a first subsistence, unborn, unbegotten, which terminates in the first person. This is the supreme, active principle of the second, and both are the active principle of the third. In this third termination closes the cycle of infinite life. The production of the second person is brought about by intellectual generation. For the primary unbegotten activity, being infinitely intelligent, can scan with his glance the whole depth, breadth, height, and length of his infinite nature. Now, to intelligence means to produce an intellectual image of the object which is understood. Consequently, the primary unbegotten principle, by intelligencing himself, produces an intellectual image, absolutely equal to himself, the act of intelligencing being infinite, and also distinct from him, inasmuch as they are opposed as principle and term. The first contemplates himself in his substantial image, and is attracted toward himself and his image. The second contemplates himself in his principle, and is attracted toward himself and his principle. This common, mutual attraction or love, being also infinite, is consequently substantial, and results in a third termination of the infinite essence.
From this brief explanation of the genesis of God’s life, it follows:
1st. That the infinite, though one in nature, has three distinct terminations or persons.
2d. That, though these three persons are absolutely equal, because possessed of the same identical nature, we find in them a necessary subjection of order founded on the law of origin and production, the second being originated by the first, and being in this respect subject to him; the third being originated by both, and under this respect being subject to both.
3d. The three persons, possessing the same identical nature and substance, possess, consequently, all the perfections and attributes flowing from the substance in the same identical manner. Hence they possess in common all the metaphysical attributes of the substance, such as infinity, eternity, immensity, immutability; all the intellectual attributes, such as truth, wisdom, etc.; all the moral attributes of the substance, such as goodness, etc.
4th. As nature is the radical principle of action and life, it follows that, as the three persons possess the same nature, they possess one identical action and life. But as the termination is the immediate principle of action, and the three persons have a distinct termination, their one identical action receives the impress of the distinct termination of each.
5th. Finally, the essence being identical in all the three persons, and the second and third being originated by an immanent action, and all being essentially relative to each other, it follows that they all live in each other by a common indwelling.
Now, the interior constitution, the internal organism, of the church must be modelled, both in its active and passive moments, after this supreme type of everything; always granting the necessary distance of proportion intervening between the infinite and the finite. For, if the whole cosmos is and must be fashioned after that supreme pattern, how much more must the church, which is the inchoative and initial perfection of the whole cosmos, the cosmos of personalities! Consequently, we must find in its interior organism all the laws of the genesis of God’s life—laws which in the whole cosmos are reflected in those of unity, variety, hierarchy, communion.
And, first, as to the active moment of the church. As in the infinite we find one nature and essence, the abyss of all perfections, the Being, so in the active church we must find one nature and essence, the reflex of the essence of God. And that one nature consists in the fulness of the priesthood of the Theanthropos, communicated to the whole active church in the sacrament of order, and in the fulness of his authority.