The sacrament of the Lord’s Supper is of such beauty and power that it has persisted even to the present day.  It lacks, however, the element of universality—­at least by other than Christians its universality would be denied.  Let us seek, therefore some all-embracing symbol to illustrate the sacramental view of life.

Perhaps marriage is such a symbol.  The public avowal of love between a man and woman, their mutual assumption of the attendant privileges, duties and responsibilities are matters so pregnant with consequences to them and to the race that by all right-thinking people marriage is regarded as a high and holy thing; its sacramental character is felt and acknowledged even by those who would be puzzled to tell the reason why.

The reason is involved in the answer to the question, “Of what is marriage a symbol?” The most obvious answer, and doubtless the best one, is found in the well known and much abused doctrine, common to every religion, of the spiritual marriage between God and the soul.  What Christians call the Mystic Way, and Buddhists the Path comprises those changes in consciousness through which every soul passes on its way to perfection.  When the personal life is conceived of as an allegory of this inner, intense, super-mundane life, it assumes a sacramental character.  With strange unanimity, followers of the Mystic Way have given the name of marriage to that memorable experience in “the flight of the Alone to the Alone,” when the soul, after trials and purgations, enters into indissoluble union with the spirit, that divine, creative principle whereby it is made fruitful for this world.  Marriage, then, however dear and close the union, is the symbol of a union dearer and closer, for it is the fair prophecy that on some higher arc of the evolutionary spiral, the soul will meet its immortal lover and be initiated into divine mysteries.

As an example of the power of symbols to induce those changes of consciousness whereby the soul is prepared for this union, it is recorded that an eminent scientist was moved to alter his entire mode of life on reflecting, while in his bath one morning, that though each day he was at such pains to make clean his body, he made no similar purgation of his mind and heart.  The idea appealed to him so profoundly that he began to practise the higher cleanliness from that day forth.

If it be true, as has been said, that ordinary life in the world is a training school for a life more real and more sublime, then everything pertaining to life in the world must possess a sacramental character, and possess it inherently, and not merely by imputation.  Let us discover, then, if we can, some of the larger meanings latent in little things.