Even if contemplation, in the strict sense of the lifting up of the mind to the invisible and transcendent Godhead, tends to be replaced by an imaginative and affective adoration of the crucified and transcendent Christ, its fundamentally extraverted and objective character remains; it is God or Christ with whom the Christian is concerned, not himself. And as men are drawn more closely to one another in him this prayer will of necessity make for the unity of Christ's mystical body, whatever its form of expression and its accompaniments may be.' (p. 13).