“Thus, for example, to bless water, making it ‘holy water,’ may have two entirely different meanings. It may mean, on the one hand, the transformation of something profane, and thus religiously void or neutral, into something sacred, in which case the main religious meaning of ‘holy water’ is precisely that it is no longer ‘mere’ water, and is in fact opposed to it – as the sacred is to the profane. Here the act of blessing reveals nothing about water, and thus about matter or world, but on the contrary makes them irrelevant to the new function of water as ‘holy water.’ The sacred posits the profane as precisely profane, i.e. religiously meaningless. On the other hand, the same act of blessing may mean the revelation of the true ‘nature’ and ‘destiny’ of water, and thus of the world – it may be the epiphany and the fulfillment of their ‘sacramentality’. By being restored through the blessing to its proper function, the ‘holy water’ is revealed as the true, full, adequate water, and matter becomes again means of communion with and knowledge of God. Now anyone who is acquainted with the content and the text of the great prayer of blessing of water – at Baptism and Epiphany – knows without any doubt that they belong to the second of two meanings mentioned above. ” (Alexander Schmemann, For the Life of the World: Sacraments and Orthodoxy, pg. 132)