hole Church, made up of all the faithful, because all the faithful are
members of Christ, has its head situate in the heavens which governs
this body: though it is separated from their sight, yet it is bound to
them by love."

Now it is obvious that this Pauline and Augustinian idea of church
unity excludes, instead of suggesting, the Roman method of arguing for
the papacy from the necessity that a body must have a head. An
association of men in this world, such as the Church on earth {156}
is--a 'body of men' in this sense--may be governed in any of the
various ways in which human societies are governed, not by any means
necessarily by a monarch[13]. In this sense a body need not have a
single head; or it can be ruled by a president in a council of equals.
But in St. Paul's sense, the Church as a body must have a head, and
that head can be none other than Christ, because, according to his
spiritual physiology, from its head the Church receives its continually
inflowing life; and because the body is not completely, but only
partially, in this world, and the head must be over all the members,
and not only over some.

iii.

But if the unity of the Church, as St. Paul expounds it, is before all
else a unity of life, it is as well a unity in the truth. It is a
unity based on belief in a divine revelation, given in the person of
Christ--based on the common confession that Jesus crucified and risen
is Christ and Lord[14]. To say that 'Jesus is the Lord' {157} involves
further--what is implied in this passage of the Epistle to the
Ephesians--the confession of the threefold name--the 'one God and
Father,' the 'one Lord' Jesus Christ, the Son of God, the 'one Spirit'
which is His gift; and there can be no real question that St. Paul's
language constantly involves that the Son and Spirit are with the
Father really personal, and really divine, included, so to speak, in
the one only eternal Godhead. A creed then is at the basis of the
Christian life--a creed which finds its best expression and safeguard
in the formulated doctrines of the Trinity and the Incarnation. There
is no reason to think that St. Paul, if the situation of the later
Church could have been made plain to him, would have shrunk from these
dogmatic safeguards of the Church's central faith.

But if we grant--what cannot really with any show of reason be
denied--that the Church is a visible organization based on a certain
revealed truth, which must be a