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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