[Footnote 35: This is also the theory of High-Church Episcopalianism. Mr. Sewall has defined it more logically than any other writer of that school. According to him, the unity of the Church consists in this, that all churches are formed after one ideal model, or on one principle, and the separate churches of individual bishops are each a perfect organic whole. That is, Catholic unity is an _abstract_ unity, concreted in each particular bishop and diocese. Hence there can be no organized unity of the universal Church, but only _union_ or friendly communion of independent churches. This notion was highly approved by Bishop Whittingham, who expressed it in this way, that the true communion of churches with each other is in _speculo Trinitatis_. It is pure Congregationalism, bating the difference between a diocese governed by a chief and inferior pastors, and a single congregation under one pastor or several of the same order. But it is the only logical conception of a visible church possible, when the papacy, or principle of universal organic unity, is denied. It is the logical result of the schismatical position of the Greeks, who have no unity among themselves except that which is national, but are divided into several independent bodies. Hence, the so-called "union movement," as clearly shown by Cardinal Patrizi in the Decree sent to the English bishops, is one which proceeds from a denial of Catholic unity, and therefore can never lead to unity, but only aim at union, or voluntary co-operation of distinct churches with each other. The High-Church theory differs from that of the German Protestants in this that the former requires that all churches should be alike, and each one represent completely the ideal Church; but both are based on the same principle, that of an abstract, invisible unity and catholicity, concreted in an individual and not a generic and universal mode.--TRANSLATOR.] It has been further argued that a Church of the Nations, which the Christian Church must be, according to its idea, is entirely inconceivable without the papacy at its summit. [Footnote 36] Here, also, it is presupposed, as already proved, that the conception of universality which is essentially connected with the idea of the true Church must also necessarily impress itself upon her actual explication of herself in time. But it is precisely against this notion that modern Protestantism contends. Therefore, if our polemic arms are to bring down their man, the affair must begin with a sharper delineation of the mutual relation between the essence and the visible form of the Church. [Footnote 36: Döllinger, "The Church and the Churches."]