Newman on the Strength of the Church and the Search for Provision

I am doing a lot of reading in the area of communio and what it means to be in communion presently. This is very important as I seek to grasp and live out what it means that the Church is a Eucharistic communio. But what that does not mean it seems is that the local church is communio on its own with its own local bishop. There is something more needed than that sort of neo-Episcopo-congregationalism (that is a fun word!). Does this have something to say about how we are thinking and looking for some sort of 'provision' that will attempt to create lip service of communio in the CofE that may or may not be in communio with a local bishop? Anyhow, I will leave a thought from Newman that speaks to the catholicity of the Church and its strength. Have a think about the local communion and the universal are united and how the two in communio are necessary in order to be catholic. Wherein does our strength and communio exist? Here is Cardinal Newman.

Herein is the strength of the Church; herein she differs from all Protestant mockeries of her. She professes to be built upon facts, not opinions; on objective truths, not on variable sentiments; on immemorial testimony, not on private judgment; on convictions or perceptions, not on conclusions. None else but she can {217} make this profession. She makes high claims against the temporal power, but she has that within her which justifies her. She merely acts out what she says she is. She does no more than she reasonably should do. If God has given her a specific work, no wonder she is not under the superintendence of the civil magistrate in doing it. If her Clergy be Priests, if they can forgive sins, and bring the Son of God upon her altars, it is obvious they cannot, considered as such, hold of the State. If they were not Priests, the sooner they were put under a minister of public instruction, and the Episcopate abolished, the better. But she has not disturbed the world for nothing. Her precision and peremptoriness, all that is laid to her charge as intolerance and exclusiveness, her claim entirely to understand and to be able to deal with her own deposit and her own functions; her claim to reveal the unknown and to communicate the invisible, is, in the eye of reason (so far from being an objection to her coming from above), the very tenure of her high mission,—just what would be sure to characterise her if she had received such a mission. She cannot be conceived without her message and her gifts. She is the organ and oracle, and nothing else, of a supernatural doctrine, which is independent of individuals, given to her once for all, coming down from the first ages, and so deeply and intimately embosomed in her, that it cannot be clean torn out of her, even if you should try; which gradually and majestically {218} comes forth into dogmatic shape, as time goes on and need requires, still by no private judgment, but at the will of its Giver, and by the infallible elaboration of the whole body;—and which is simply necessary for the salvation of every one of us. It is not a philosophy, or literature, cognisable and attainable at once by those who cast their eyes that way; but it is a sacred deposit and tradition, a mystery or secret, as Scripture calls it, sufficient to arrest and occupy the whole intellect, and unlike anything else; and hence requiring, from the nature of the case, organs special to itself, made for the purpose, whether for entering into its fulness, or carrying it out in deed.