We come to the interior organism of the passive church, to which the active church also belongs in different relation, and we find in it also a reflex of the Trinity.
For as in the infinite there is one nature common to all, communicated by the first person to the second, and by both to the third, so in the passive church we find the same nature, the term of the supernatural moment, consisting in a higher similitude of and communication with the Trinity; this term communicated by the active church; primarily by
the episcopate, and secondarily by the priesthood.
As in the Trinity, the nature being the same, the three persons partake of all the attributes flowing from the nature, likewise, and with due proportion in the church, the nature of the supernatural moment being the same, all the members partake of the same attributes and faculties flowing from that nature; hence they have one common supernatural intelligence, one common supernatural will.
As the Trinity, the nature being the radical principle of action, and the personality the proximate, all have the same action, but each acts according to the constituent of his personality; so in the church, the term of the supernatural moment, constituting its nature, being the same, all have the same supernatural action and life; but personally, some members belonging to the active church, and some to the passive, it follows that those who belong to the first display that life in that relation, and those who belong to the second display it in the second relation.
As in the Trinity we find an indwelling of all the persons in each other, and a living perpetual communication founded on the identity of nature and on the relation of personalities; so in the church of Christ we find a perpetual communication of its members with each other, founded on the identity of nature, the term of the supernatural moment, and on the relation of personalities, all members of the passive church communicating with and living, as it were, in the active church, because proceeding from it.
We see, therefore, what is the interior organism of the church. As to the active church, the fulness of the priesthood of the Theanthropos is given to the whole active church.
The organism is constituted and established by authority. The fulness of his authority is communicated to one, the Supreme Pontiff, the visible head of the church. From him, and from him alone, all others must receive authority. And hence the unity of the whole active church, unity of authority, of action and life, and the proper hierarchical order. The passive church is established upon the bestowal of the supernatural nature and faculties and acts. The two are brought together by the community of the same supernatural nature, faculties, and acts; and, by the dependence of origin, the second proceeding and being originated by the first. Both have one common life and action, but hierarchically exercised, the passive being governed and directed by the one which originates it, and thus exhibiting a most perfect image of the Trinity.
We have only been commenting upon those words of the Theanthropos: “Holy Father, keep these in thy name whom thou hast given me, that they may be one, as we also are.” Here we have the necessity of the church being modelled after the Trinity, the archetype of everything.
“As thou hast sent me into the world, I also have sent them into the world.” The common nature of the active church, the mission and authority of the Theanthropos.