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John Knox distinguishes between the "deeper," "inward" unity of the church and its "formal," "outward" unity (or, really, its historic lack thereof!). The first he analyzes as having two components: "the shared life" and "the common faith," which are related, he says, as the more "empirical" to the more "ideational" respectively. The shared life itself, then, also turns out to have two components: "a common memory of the event" and "a common participation in the Spirit" -- both of these being reflected, presumably, in the common faith (although whether Knox ever clearly says that they're so reflected I simply don't know). As for the outward unity, he speaks of it in many different ways as involving "common forms" (or "common features") of "organization and practice," "polity and cult" (or "polity and worship"), "order and discipline," "creed and cult," "belief and practice" (or "theology and practice"), " -- in sum: "outward institutional or organizational structures and procedures."

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In any case, being the communicating or sharing in or with holy persons or holy things that the holy catholic church exists to bring about, the communion sanctorum is clearly distinct from "the holy catholic church" itself, i.e., the visible church so referred to in the Creed. But if it is distinct from the holy catholic church, it is also distinct from, and so not to be simply identified with, the invisible church. Although the elect alone are truly sanctified and therefore truly holy, the called, being called to be holy by the holy catholic church, are, in their way, holy, namely, by their communicating or sharing in or with the witness of faith and the holy persons who bear it as well as the holy things through which it is borne.

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