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Paul's upbringing and culture could have dallied with the notion of 'eating a god'. The 'table of the Lord' is the table at which the Lord is the spiritual host, not the table on which his flesh is placed. Does any one suppose that 'the table of demons' which is contrasted with the 'table of the Lord' is the table at which demons are eaten? Crude sacramentalism certainly came in later.
In real history this constantly occurs; that some small movement happens to favour one of the million things suggested by some great man; whereupon the great man is turned into the running slave of the small movement. Thus certain sectarian movements borrowed the sensationalism without the sacramentalism of Wesley.
Has not that trunk its tapering limbs which ramify into hands and feet, and these into fingers and toes, after the manner of the twigs and branches of a tree? Closely related to symbolism is sacramentalism; the man who sees nature as a book of symbols is likely to regard life as a sacrament.
The Hebrew prophets, Jesus, whom the priests killed when Pilate would have spared him, Mohammed, Buddha, had this much in common that they had sought to lead men from temple worship, idol worship, from rites and ceremonies and the rule of priests, from anniversaryism and sacramentalism, into a direct and simple relation to the simplicity of God.
But this concrete life of faith, with its growth and its experiences, its richly various working of one principle in every aspect of existence, its correspondences with the Eternal World, its definitely ontological references, is lived here and now; in and through the self's psychic life, and indeed his bodily life too a truth which is embodied in sacramentalism.
Now dualism is not only the reversal of truth, it is also the destroyer of righteousness. Sacramentalism is the anthithesis of dualism.
These objects of religious cultus, then, and the whole symbolic faith-world which is built up of them, with its angels and demons, its sharply defined heaven and hell, the Divine personifications which embody certain attributes of God for us, the purity and gentleness of the Mother, the simplicity and infinite possibility of the Child, the divine self-giving of the Cross; more, the Lamb, the Blood and the Fire of the revivalists, the oil and water, bread and wine, of a finished Sacramentalism all these may be regarded as the vestures placed by man, at one stage or another of his progress, on the freely-given but ineffable spiritual fact.
It is to sacramentalism then that we must return, not only in religion and its practice, but in philosophy, if we are to establish a firm foundation for that newer society and civilization that are to help us to achieve the "Great Peace."
The bitter hostility to the art and the liturgies and the ceremonial of the Catholic faith is due far less to ignorance of the meaning and function of art and to an inherited jealousy of its quality and its power, than it is to the conscious and determined rejection of the essential philosophy of Christianity, which is sacramentalism.
We must not discredit the assurance which comes to the devout Buddhist who faithfully follows the Middle Way, or deny that Pagan sacramentalism was to its initiates a channel of grace. For all these are children of tradition, occupy a given place in the stream of history; and commonly they are better, not worse, for accepting this fact with all that it involves.