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eradded to the natural element and it becomes a sacrament.' So says St. Augustine[10], in the spirit of St. Paul. This is what is meant by the later theological term 'form[11],' the 'form' being that which differentiates or determines shapeless 'matter' and makes it have a certain significance or gives it a certain character. Thus the form of a sacrament is the word of divine appointment which gives it spiritual significance; and the form and matter together are essential to its validity. The matter of baptism is the washing by water: the form is the defining phrase 'I {219} baptize (or wash) thee into the name of the Father and of the Son and of the Holy Ghost.' Lastly, we notice that the spiritual union of Christ and His church, though it is perfect in the divine intention from the first, is in fact only consummated at the point where the church is freed from the imperfection of sin and has become the stainless counterpart of Christ Himself. The love of Christ--the removal of obstacles to His love by atoning sacrifice--the act of spiritual purification--the gradual sanctification--the consummated union in glory: these are the moments of the divine process of redemption, viewed from the side of Christ, which St. Paul specifies. 2. We come back to St. Paul's conception of marriage to dissipate misconceptions. It is indeed absurd to speak as if St. Paul were, in this passage, mainly emphasizing the subjection of the woman, whether this be done from the conservative side 'to keep women in their place': or from the point of view of those who desire her emancipation, in order to represent St. Paul, and so Christianity as a whole, as giving to women a servile position. Over against the subjection of women, he sets, and indeed gives more space to emphasize, the self-sacrifice {220} and service which is due to her from the man. You cannot tear the one from the other. Like St. Peter so St. Paul would have the husband 'give honour to the wife--as to the weaker vessel' indeed, but also as 'joint heir of the grace of life[12].' In essential spiritual value men and women are equal. 'In Christ is neither male nor female.' St. Chrysostom rightly bases on this passage a powerful appeal to husbands to overcome their selfishness in their relation to their wives. There is nothing servile in the subordination required of the woman[13]. If 'the husband is the head of the wife, the head of the husband is Christ, and the hea
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