A Radical Irreparable Mutilation of the Entire Faith

Hat tip to Ben Jonson over at Western Orthodoxy for posting this excellent letter by Father Alexander Schmemann to an episcopal friend on the topic of women's ordination. Given the recent sad news in the Episcopal Church, it is meet, right, and salutary to read Schmemann's words again. They were written what? 30 years ago or so? And yet they remain vital. Enjoy...

A letter written by Orthodox priest, Fr. Alexander Schmemann:

Dear Friend:

When you asked me to outline the Orthodox reaction to the idea of women's ordination to the priesthood, I thought at first that to do so would not be too difficult. It is not difficult, indeed, simply to state that the Orthodox Church is against women's priesthood and to enumerate as fully as possible the dogmatical, canonical, and spiritual reasons for that opposition.

On second thought, however, I became convinced that such an answer would be not only useless, but even harmful. Useless, because all such "formal reasons" - scriptural, traditional, canonical - are well known to the advocates of women's ordination, as is also well known our general ecclesiological stand which, depending on their mood and current priorities, our Western Brothers either hail as Orthodoxy's "main" ecumenical contribution or dismiss as archaic, narrow-minded, and irrelevant. Harmful, because true formally, this answer would still vitiate the real Orthodox position by reducing it to a theological context and perspective, alien to the Orthodox mind. For the Orthodox Church has never faced this question, it is for us totally extrinsic, a casus irrealis for which we find no basis, no terms of reference in our Tradition, in the very experience of the Church, and for the discussion of which we are therefore simply not prepared.

Such is then my difficulty. I cannot discuss the problem itself because to do so would necessitate the elucidation of our approach - not to women and to priesthood only - but, above all to God in his Triune Life, to Creation, Fall and Redemption, to the Church and the mystery of her life, to the deification of man and the consummation of all things in Christ. Short of all this it would remain incomprehensible, I am sure, why the ordination of women to priesthood is tantamount for us to a radical and irreparable mutilation of the entire faith, the rejection of the whole Scripture, and, needless to say, the end of all "dialogues." Short of all this my answer will sound like another "conservative" and "traditional" defense of the status quo, of precisely that which many Christians today, having heard it too many times, reject as hypocrisy, lack of openness to God's will, blindness to the world, etc. Obviously enough those who reject Tradition would not listen once more to an argument ex traditione....

But to what will they listen? Our amazement - and the Orthodox reaction is above all that of amazement - is precisely about the change and, to us, incomprehensible hastiness with which the question of women's ordination was, first, accepted as an issue, then quickly reduced to the level of a disciplinary "matter" and finally identified as an issue of policy to be dealt with by a vote! In this strange situation all I can do is to try to convey to you this amazement by briefly enumerating its main "components" as I see and understand them.

The first dimension of our amazement can be termed "ecumenical." The debate on women's ordination reveals something which we have suspected for a long time but which now is confirmed beyond any doubt: the total truly built-in indifference of the Christian West to anything beyond the sphere of its own problematics, of its own experience. I can only repeat here what I have said before: even the so-called "ecumenical movement," notwithstanding its claims to the contrary, has always been, and still is, a purely Western phenomenon, based on Western presuppositions and determined by a specifically Western agenda. This is not "pride" or "arrogance." On the contrary, the Christian West is almost obsessed with a guilt complex and enjoys nothing better than self-criticism and self condemnation. It is rather a total inability to transcend itself, to accept the simple idea that its own experience, problems, thought forms and priorities may not be universal, that they themselves may need to be evaluated and judged in the light of a truly universal, truly "Catholic" experience. Western Christians would almost enthusiastically judge and condemn themselves, but on their own terms, within their own hopelessly "Western" perspective. Thus when they decide -- on the basis of their own possibly limited and fragmented, specifically Western, "cultural situation" -- that they must "repair" injustices made to women, they plan to do it immediately without even asking what the "others" may think about it, and are sincerely amazed and even saddened by lack, on the part of these "others" of ecumenical spirit, sympathy and comprehension.

Personally, I have often enough criticized the historical limitations of the Orthodox mentality not to have the right to say in all sincerity that to me the debate on women's ordination seems to be provincial, deeply marked, and even determined by Western self-centeredness and self-sufficiency, by a naive, almost childish, conviction that every "trend" in the Western culture justifies a radical rethinking of the entire Christian tradition. How many such "trends" we have witnessed during the last decades of our troubled century! How many corresponding "theologies"! The difference this time, however, is that one deals in this particular debate not with a passing intellectual and academic "fad" like "death of God," "secular city," "celebration of life," etc.-- which, after it has produced a couple of ephemeral best-sellers, simply disappears, but with the threat of an irreversible and irreparable act which, if it becomes reality, will produce a new, and this time, I am convinced, final division among Christians, and will signify, at least for the Orthodox, the end of all dialogues.

It is well known that the advocates of women's ordination explain the Scriptural and the traditional exclusion of women from ministry by "cultural conditioning." If Christ did not include women into the Twelve, if the Church for centuries did not include them into priesthood, it is because of "culture" which would have made it impossible and unthinkable then. It is not my purpose to discuss here the theological and exegetical implications of this view as well as its purely historical basis, which incidentally seems to me extremely weak and shaky; what is truly amazing is that while absolutely convinced that they understand past "cultures," the advocates of women's ordination seem to be totally unaware of their own cultural "conditioning" of their own surrender to culture.

How else can one explain their readiness to accept what may prove to be a passing phenomenon and what, at any rate, is a phenomenon barely at its beginning (not to speak of the women's liberation movement, which at present is nothing but search and experimentation) as a sufficient justification for a radical change in the very structure of the Church?

How else, furthermore, are we to explain that this movement is accepted on its own terms, within the perspective of "rights", "justice," "equality," Etc. -- all categories whose ability adequately to express the Christian faith and to be applied as such within the Church is, to say the least, questionable?

The sad truth is that the very idea of women's ordination, as it is presented and discussed today, is the result of too many confusions and reductions. If its root is surrender to "culture", its pattern of development is shaped by a surrender to "clericalism." It is indeed almost entirely dominated by the old "clerical" view of the Church and the double "reduction" interest in it. The reduction on the one hand, of the Church to a "power structure," the reduction on the other hand, of that power structure to clergy. To the alleged "inferiority" of women within the secular power structure, corresponds their "inferiority," i.e., their exclusion from clergy, within the ecclesiastical power structure. To their "liberation" in the secular society must therefore correspond their "liberation," i.e., ordination, in the Church.

But the Church simply cannot be reduced to these categories. As long as we try to measure the ineffable mystery of her life by concepts and ideas a priori alien to her very essence, we entirely mutilate her, and her real power, her glory and beauty, and her transcendent truth simply escape us.

That is why in conclusion of this letter I can only confess, without explaining and justifying this confession by my "proofs." I can confess that the non-ordination of women to priesthood has nothing, absolutely nothing, to do with whatever "inferiority" we can invent or imagine. In the essential reality which alone constitutes the content of our faith and shapes the entire life of the Church, in the reality of the Kingdom of God which is perfect communion, perfect knowledge, perfect love, and ultimately the "deification" of man, there is truly "neither male nor female." More than that, in this reality, of which we are made partakers here and now, we all, men and women, without any distinction, are "Kings and priests," for it is the essential priesthood of the human nature and vocation that Christ has restored to us.

It is of this priestly life, it is of this ultimate reality, that the Church is both gift and acceptance. And that she may be this, that she may always and everywhere be the gift of the Spirit without any measure or limitations, the Son of God offered himself in a unique sacrifice, and made this unique sacrifice and this unique priesthood the very foundation, indeed the very "form" of the Church.

This priesthood is Christ's, not ours. None of us, man or woman, has any "right" to it; it is emphatically not one of human vocations, analogous, even if superior, to all others. The priest in the Church is not "another" priest, and the sacrifice he offers is not "another" sacrifice. It is forever and only Christ's priesthood and Christ's sacrifice -- for, in the words of our Prayers of Offertory, it is "Thou who offerest and Thou who art offered, it is Thou who receivest and Thou who distributest...." And thus the "institutional" priest in the Church has no "ontology" of his own. It exists only to make Christ himself present, to make this unique Priesthood and this unique Sacrifice the source of the Church's life and the "acquisition" by men of the Holy Spirit. And if the bearer, the icon and the fulfiller of that unique priesthood, is man and not woman, it is because Christ is man and not woman...

Why? This of course is the only important, the only relevant question. The one precisely that no "culture," no "sociology," no "history," and even no "exegesis" can answer. For it can be answered only by theology in the primordial and essential meaning of that word in the Church; as the contemplation and vision of the Truth itself, as communion with the uncreated Divine Light. It is only here, in this purified and restored vision that we might begin to understand why the ineffable mystery of the relationship between God and His Creation, between God and His chosen people, between God and His Church, are "essentially" revealed to us as a nuptial mystery, as fulfillment of a mystical marriage. Why in other terms, Creation itself, the Church herself, man and the world themselves, when contemplated in their ultimate truth and destiny, are revealed to us as Bride, as Woman clothed in sun; why in the very depth of her love and knowledge, of her joy and communion, the Church identifies herself with one Woman, whom she exalts as "more honorable than the Cherubim, and beyond compare more glorious than the Seraphim."

Is it this mystery that has to be "understood" by means of our broken and fallen world, which knows and experiences itself only in its brokenness and fragmentation, its tensions and dichotomies and which, as such, is incapable of the ultimate vision? Or is it this vision and this unique experience that must again become to us the "means" of our understanding of the world, the starting point and the very possibility of a truly Divine victory over all that in this world is but human, historical and cultural?

Joyful Tasks

Being a pastor is too much fun. No two ways about it.

This morning I got to read and discuss an outstanding passage from Diognetus with a group of laymen that I dearly love and treasure - and all over bad coffee and greasy breakfast to boot!

Came home and exercised, showered, prayed Matins, read from the Book of Concord, posted to ye old blog, printed out final copy of Sunday's bulletin, and it's 9:40!

Ahead today: More in Gerhard's Loci, the Sacrament to shutins in two nursing homes, Vespers followed immediately by the Eucharist for the day of Sts. Peter and Paul, a friend and family over for dinner, and then a school board meeting, followed by Compline to round out the day.

For the daily offices, I've been using the LSB (from the proposed version approved at Convention). I can't begin to say how impressed I am with the clean and only slightly updated ordos for Matins and Vespers and Compline. But these old eyes will definitely be glad when the Hymnal itself is available - the TINY print of the proposed version is proving a bit of a challenge.

Patristic Quote for the Day

How surpassing is the love and tenderness of God! In that hour, instead of hating us and rejecting us and remembering our wickedness against us, He showed how long-suffering He is. He bore with us, and in pity He took our sins upon Himself and gave His own Son as a ransom for us - the Holy for the wicked, the Sinless for sinners, the Just for the unjust, the Incorrupt for the corrupt, the Immortal for the mortal. For was there, indeed, anything but His righteousness that could have availed to cover our sins? In whom could we, in our lawlessness and ungodliness, have been made holy, but in the Son of God alone? O sweet exchange! O unsearchable working! O benefits unhoped for! - that the wickedness of multitudes should thus be hidden in the One holy, and the holiness of One should sanctify the countless wicked! - Epistle to Diognetus, par. 9 (anonymous, written about 124 A.D.)

Day of Saints Peter and Paul, Apostles

Collect: Merciful and eternal God, Your holy apostles Peter and Paul received grace and strength to lay down their lives for the sake of Your Son. Strengthen us by Your Holy Spirit that we may confess Your truth and at all times be ready to lay down our lives for Him who laid down His life for us, even Jesus Christ our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Readings: Acts 15:1-21 / Galatians 2:1-10 / Matthew 16:13-19

Preface: It is truly good, right, and salutary that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God, for You have mightily governed and protected Your holy Church, in which the blessed Apostles and Evangelists proclaimed Your divine and saving Gospel. Therefore with Patriarchs and Prophets, Apostles and Evangelists, with Your servants Peter and Paul, and all the company of heaven, we laud and magnify Your glorious name, evermore praising You and saying... (LSB)

Then Christ said: And I say to you that you are Peter and on this rock I will build my Church. On this rock I will build the faith that you now confess, and on your words: You are the Christ, the Son of the living God, I will build my Church. For you are Peter, and the name Peter comes from petra, the word for "rock" and not vice versa. "Peter" therefore comes from petra, just as "Christian" comes from Christ. - St. Augustine, Homily for this day

Patristic Quote for the Day

If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for "the field is the world" ); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. -- St. Irenaeus of Lyons (Against Heresies, Book 4, Chapter 26)

Irenaeus of Lyons, Pastor

Irenaeus (ca. A.D. 130-200), believed to be a native of Smyrna (modern Izmir, Turkey), studied in Rome and later became pastor in Lyons, France. Around 177, while Irenaeus was away from Lyons, a fierce persecution of Christians led to the martyrdom of his bishop. Upon Irenaeus' return, he became bishop of Lyons. Among his most famous writings is a work condemning heresies, especially Gnosticism, which denied the goodness of creation. In opposition, Irenaeus confessed that God has redeemed his creation through the incarnation of the Son. Irenaeus also affirmed the teachings of the Scriptures handed down to and through him as being normative for the Church. (LSB)

Today we remember Saint Ireanaeus, Bishop of Lyons.

Precious in the sight of the Lord is the death of His saints.
Remember them which have the rule over you, who have spoken unto you the Word of God, whose faith follow, considering the end of their conversation.

Accept, O Lord, our thanksgiving this day for Thy servant, Irenaeus: and grant that all ministers and stewards of Thy mysteries may afford to Thy faithful people, by word and example, the instruction which is of Thy grace; through Jesus Christ, Thy Son, our Lord, who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. (Brotherhood Prayer Book)

Patristic Quote for the Day

The flesh of Christ did not drag the Word of God down to its corruptible nature; rather, the flesh was elevated to the power of the better nature. Therefore, although the nature of the flesh, insofar as it is flesh, cannot make anything alive; nevertheless, it is able to do this because it has received the entire operation of the Word. The flesh of Paul or Peter or others cannot do this, but that of Life itself in which the fullness of the Godhead dwells bodily, can do this. Therefore, the flesh of all others can do nothing, only the flesh of Christ can make alive, because in it dwells the only-begotten Son of God. -- St. Cyril of Alexandria, On John, Book 4, Chapter 23, cited in Catalog of Testimonies IV.

Cyril of Alexandria, Pastor and Confessor

Cyril (ca. A.D. 376-444) became archbishop of Alexandria, Egypt, in 412. Throughout his career he defended a number of orthodox doctrines, among them the teaching that Mary, the mother of Jesus, is "rightly called and truly is the Mother of God"--Theotokos, "the God-bearer" (Formula of Concord, VIII, Ep VIII, 12). In 431 the Council of Ephesus affirmed this teaching that the Son of Mary is also true God. The writings of Cyril on the doctrines of the Trinity and the person of Christ reveal him to be one of the most able theologians of his time. Cyril's Christology influenced subsequent church councils and was a primary source for Lutheran confessional writings. (LSB)

Today we remember St. Cyril of Alexandria, Bishop and Confessor:

Precious in the sight of the Lord is the death of His saints.
Remember them which have the rule over you, who have spoken unto you the Word of God; Whose faith follow, considering the end of their conversation.

Let us pray. Accept, O Lord, our thanksgiving this day for Thy servant, Cyril: and grant that all ministers and stewards of Thy mysteries may afford to Thy faithful people, by word and example, the instruction which is of Thy grace; through Jesus Chrsit, Thy Son, our Lord, who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. (Brotherhood Prayer Book)

Patristic Quote for the Day

Therefore, when the will turns from the good and does evil, it does so by the freedom of its own choice, but when it turns from evil and does good, it does so only with the help of God. - St. Augustine, City of God, Book XV, Chapter 21

Jeremiah

From the Lutheran Service Book:

The prophet Jeremiah was active as God's prophet to the southern kingdom of Judah ca. 627 to 582 B.C. As a prophet he predicted, witnessed, and lived through the Babylonian siege and eventual destruction of Jerusalem in 587 B.C. In his preaching he often used symbols, such as an almond rod (Jer. 1:11-14), wine jars (13:12-14), and a potter at work (18:1-17). His entire prophetic ministry was a sermon, communicating through word and deed God's anger toward his rebellious people. He suffered repeated rejection and persecution by his countrymen. As far as can be known, he died in Egypt, having been taken there forcibly. He is remembered and honored for fearlessly calling God's people to repentance.

From Brotherhood Prayer Book:

Today we remember Jeremiah, the Prophet.

Jesus Christ the same; yesterday, today, and forever.

O almighty God, who has called us to faith in Thee, and hast compassed us about with so great a cloud of witnesses: Grant that we, encouraged by the good examples of Thy Saints, and especially of Thy servant Jeremiah the Prophet may persevere in running the race that is set before us, until at length, through Thy mercy, we with them attain to Thine eternal joy; through Him who is the author and finisher of our faith, Thy Son, Jesus Christ, our Lord.

Patristic Quote for the Day

But what is He Who is at once the Most High and man, what but "the Mediator between God and man, the man Christ Jesus Who gave Himself as a ransom for us"? This place indeed refers properly to His Incarnation, for our redemption was made by His Blood, our pardon comes through His Power, our life is secured through His Grace. He gives as the Most High, He prays as man. The one is the office of the Creator, the other of a Redeemer. Be the gifts as distinct as they may, yet the Giver is one, for it was fitting that our Maker should be our Redeemer. - St. Ambrose, Exposition of the Christian Faith, Book III, Chapter 2.

What did you observe this Sunday?

My good buddy Sal wrote that he was a bit disappointed that the LCMS church he attended today did not celebrate the Presentation of the Augsburg Confession (and he went Slovak this Sunday, though he may not know it; I LOVE the Slovaks - I vicared for them). St. Paul's, Hamel, didn't either - following the new rubrics from Lutheran Service Book, where the Presentation of the Augsburg Confession has been moved to the commemorations and is not regarded as a feast or festival.

We had a visiting clergyman with us this weekend and he asked about our non-celebration too. I must confess, I think that the LSB is more in the spirit of the Augustana than the LW with its observation of the day. The whole point of the Augsburg Confession was to confess "nothing new." To celebrate a day for the "nothing new" confession would be okay, but far more persuasive would be to celebrate the day as what it was: the Second Sunday after Trinity. That's not to put down the Augsburg Confession, but to honor it for what it intended to be: not a charter for Lutheran Independence, but a call for genuine catholicity.

Sadness

Here's a pic of Lauren and Dean. Dean's heading out to Alaska this week and we won't see him again till after school starts. Hope it's a great trip for him. Meanwhile, Lauren is headed back to Camp Wartburg. Given the nature of cellphones, I'm sure they'll be keeping in touch while apart.

The Nativity of St. John the Baptist

Collect: Almighty God, through John the Baptist, the forerunner of Christ, You once proclaimed salvation. Now grant that we may know this salvation and serve You in holiness and righteousness all the days of our life; through our Lord Jesus Christ, Your Son, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

OT Reading: Is 40:1-5
Second Reading: Acts 13:13-26
Holy Gospel: Luke 1:57-80

Preface: It is truly good, right, and salutary that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God, through Jesus Christ our Lord, whose way John the Baptist prepared, proclaiming Him the promised Messiah, the very Lamb who takes away the sin of the world, and calling sinners to repentance that they might escape from the wrath to be revealed when He comes again in glory. Therefore with angels and archangels and with all the company of heaven, we laud and magnify Your glorious name, evermore praising You and saying...

Bede: It is significant that John's birth is recorded as having taken place when the days began to grow shorter, while the Lord was born as they grew longer. It was John himself who explained the meaning of this contrast when the crowd thought he was the Christ because of his great virtues, and the Lord was considered by some as only a prophet and not the Christ because of his lack of austerity. "He must increase," said John, "while I must decrease."

Patristic Quote for the Day

And on the day called Sunday there is a meeting in one place of those who live in the cities or the country, and the memoirs of the apostles or the writing of the prophets are read as long as time permits. When the reader has finished, the presider in a discourse urges and invites us to teh imitation of these noble things. - St. Justin, Martyr, First Apology, par. 67

What a Beauty!

It arrived today: Lutheran Service Book, One-Year Lectionary. Early on in the hymnal project, the Commission on Worship (COW) made a commitment that the historic series would not be a poor stepchild; it would get equal treatment. So the publication of the One-Year Lectionary at the same time as the C series of the Three-Year is cause for much rejoicing. They kept their promise in spades. The historic readings of the Lutheran Church are being given the due recognition they deserve - the series on which the classic postils were written and around which our historic music revolves.

Taking some cues from the lectionary that Augsburg-Fortress put out for the Revised Common Lectionary, the COW has published a book that is a delight to read from. The text is largish - 14 point or bigger? Best of all is the use of the "sense lines" which makes reading from the Lectionary very easy. If the rest of the LSB project is as polished as this, it will be a winner for sure. Wish we could use it this Sunday, BUT we have other things up our sleeves.

This Sunday we celebrate the confirmation anniversaries of those confirmed from 1951-1960 at St. Paul's, but pride of place goes to the confirmands who were confirmed in 1956. That's the parish's centenniel. That confirmation class gave to the parish a beautiful King James Bible with their names written in the front. We'll be reading from that on this Sunday. A Sunday with the KJV - gee, do ya think I can handle it? : )

Patristic Quote for the Day

It is in the first month, which is April, that the power of the resurrection is revealed. In the words of Holy Scripture, 'This month...will be to you the first among the months of the year' (Ex. 12:21). This month will clothe the naked trees with the glory previously hidden within them. And so, too, will the bodies of the righteous be glorified through the ineffable light - the power of the Spirit - that is already present within them; and this will be to them clothing, food, drink, exultation, joy, peace, and crowning all, life eternal. - St. Makarios of Egypt, *Patient Endurance and Discrimination* par. 61

Where has the time gone?

My wife just left me a very sweet card on the computer - today is the 20th anniversary of my ordination. I can't believe that it has been so long. Many things to look back on in those years and plead for God's mercy and forgiveness. Many thanks to God that the ministry depends not upon the holiness or character of those who hold the office. Many thanks to God that He delights to work also through broken vessels.

A secret? I still struggle with preaching. To teach is something that I absolutely delight in - and I love the "back and forth" of discussion, but to stand in the pulpit makes me more than a tad nervous. Who am I to stand as the emissary of the Lord? How can I get myself out of the way to serve up the good things the Lord has for His people? And what absolutely drives me bonkers? Seeing a question cross someone's face in a sermon and NOT be able to stop and say: "What are you thinking?"

For the unspeakable privilege, though, of standing in the pulpit to proclaim the best news that anyone will ever hear; for the unspeakable privilege of pouring water in the divine name and knowing that a new birth has been bestowed; for the unspeakable privilege of laying hands upon penitents and imparting a forgiveness as certain on earth as it is in heaven; for the unspeakable privilege of consecrating and distributing our Lord's body and blood - holding the divine life in my hands and putting that life into the mouths of those I love; for the unspeakable privilege of ministering at the bedside of the sick and the dying; for the unspeakable joy of instructing children in all that God has given them; for all these blessings and so many, many more:

Gloria tibi, Christe!

Father?

There are people who are offended by the title of "Father" given to the pastors of the Church. I am not one of them. It is definitely to me a "machts nichts" matter. It has the advantage of pulling in the the relationship of family to the whole congregational scene and that is a far, far better way of thinking of the parish than the pastor as CEO, dreaming dreams in his office - "visioning" is it called?

Some fear it is catholicizing, but since it is used widely outside the Roman Church (Orthodox and Episcopalians use it quite frequently), that argument has got holes.

One good thing about Father is that you can't call the women who presume to hold the pastoral office by that name.

BUT I do want to clarify: though many people call me Father Weedon, I have never once in my life asked a soul to call me Father Weedon nor do I use the title of myself. It doesn't bother me, but it isn't something that I think matters terribly much. My preferred title is Pastor and that for the utterly profound reason that that's what I am used to. From the time I became a Lutheran, pastor was the name of the man who baptized me, gave me Jesus' body and blood and preached to me the Gospel. Plain old pastor. And that's fine by me.

Patristic Quote for the Day

He makes the point clearly when he says: "My little children, with whom I am again in travail until Christ be formed in you." [Gal. 4:19] Now then, where or in what place or part of our body does he say that Christ takes form? Do you think he means on the brow or in the face, or in the breast? Assuredly not! It is rather inside, in our hearts. Perhaps you supposed that He takes form bodily? Away with the notion! Rather, He indeed takes form, but bodilessly as is proper to God. Besides, just as a woman surely knows when she is with child that the babe leaps in her womb and could never be ignorant of the fact that she has it within her, so the one who has Christ take form within himself and is aware of His stirring, which is to say His illuminations, is in no way ignorant of His leaps, that is His gleamings, and sees His formation within himself. Christ is not, for example, reflected like the light of a lamp in a mirror, is not an apparition without substance like the reflection, but appears in a light which is personal and substantial; in a shape without a shape, and a form without form He is seen invisibly and comprehended incomprehensibly. - St. Symeon the New Theologian, *On the Mystical Life: the Ethical Discourses* p. 169