They also show, with no less clearness, that Christ in bestowing these prerogatives and primacy on Peter, designed to produce the visible unity of His kingdom and Church; and this in two ways, the first _typically prefiguring_ the Church's own unity in Peter, the single Foundation, Bearer of the keys, and supreme Legislator and Judge; the second _efficiently_, as by a principle and cause, _forming_, _holding together_, and _protecting_, visible unity in that same Peter, as he discharged these functions. For just as the building is based on the foundation, and by virtue of it all the parts are held together, so a kingdom's unity and harmonious administration are first _moulded out_, and then _preserved_, in the unity of its supreme authority. And this Primacy may be regarded from three different points of view; as it _is in itself_, and as it regards its _efficient_ and its _final_ cause. As to the first, it consists in superior jurisdiction and authority; as to the second, it springs from Christ Himself, who said to Peter alone, "And I too say unto thee," &c.; as to the third, it _prefigures_, _forms_, and _protects_ the Church's visible unity. But to prefigure, to form, and to protect the Church's unity being distinct functions, care must be taken not to confuse them, the former concerning the Primacy as a type, the two latter as the origin and efficient cause; and also not to concede the former while the latter are denied, which latter make up the Primacy as jurisdictional, and the instrument effecting unity. Now Peter is both the type of unity, its origin, and its efficient cause. A long line[23] of fathers, from the most ancient downwards, regards Peter as at once the type, and the origin, and efficient cause of unity; setting it forth as a prerogative of his headship that no one, whether Apostle, or Prophet, or Evangelist, or Doctor, or Teacher, might separate from him without the crime of schism. In this consists his Primacy, and in this the famous phrase of S. Cyprian finds its solution, that "the Episcopate is one, of which a part is held by each without division of the whole." And, what is like to the preceding, they hold that Peter is the _continuous_ source of all power in the Church, and that while its plenitude dwells in his person, a portion of it is derived to the various prelates under him. No one has set this forth more fully than S. Leo, in the middle of the fifth century, as where he says, that "if Christ willed that other rulers should enjoy aught together with him, (that is, Peter,) yet never did He give, _save through him_, what He denied not to others."[24] There is no one of these consequences but seems to result from the words of our Lord here solemnly addressed to Peter.