Once more, St. Paul's idea of the unity of the Church forbids us to conceive of it as complete in this world. Each particular church with its own organization has a certain relative completeness, but it gains all its meaning and life through fellowship in the body of Christ--the whole society of men who, having Christ for their head, live in the unity of a life derived from Him. The head of the body is out of sight. So also are the members of the body who 'are fallen asleep' but are still 'in Jesus[11].' It is, so to speak--and increasingly as history goes {155} on--only the lower limbs of the body who are on the earth at any particular moment. And they find their centre of unity at no lower point than Christ, the unseen head. This idea is vigorously expressed by St. Augustine[12]: 'Since the whole Church is made up of the head and the body, the head is our Saviour Himself, who suffered under Pontius Pilate, who now, after He has risen from the dead, sits at the right hand of God; but the body is the Church--not this church or that, but the Church scattered over all the world; nor is it that only which exists among men now living; but they also belong to it who were before us and are to be after us to the end of the world. For the whole 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.