Most natural, therefore, is it (that is to say, most consistent with the nature of the thing, which however in itself is supernatural, incomprehensible, and surpasses all conception), that the highest symbol of the faith, that which forms the principle of communion and the living center of unity of all Christendom, should have such a character as to be at once a symbol and also the veritable reality of the thing itself. For inasmuch as on the altar of this religion of divine love, since the one oblation has long ago been perfected, no other fire shall again be kindled but the flame of prayer and of a will directed to and in unison with God; therefore, the act by means of which that communion of souls which constitutes the essence of all religion, is maintained and carried on, consists simply in this, that the essential substance of the divine power and of God’s love to man is given and received as the wonderful seal of union with Him.[52] As to the altar itself, how rich or how simple its ornaments ought to be, is a question which I have already remarked, does not easily admit of any general solution. If, however, we should attempt to think of Christianity without an altar, or desire and attempt to establish such a scheme--what indeed among the vast variety of human conceits and religious theories has only occurred to a very limited number, and never has and never will exercise any lasting and decided influence--a Christianity thus divested of symbols and mysteries would be degraded into a mere philosophical view and opinion--or at the very best, a school of the kind--any thing, in short, rather than religion. Even the study of the Bible, if in spite of so sad a state of things it should still survive, would sink into a mere matter of erudition, on a level with any other favorite pursuit of antiquarian lore and research. And if, on the other hand, rising perhaps somewhat higher than a mere philosophical opinion or the favorite pursuits of erudition, a religious community, having no altar at all, should pretend to rest entirely on prayer and spiritual teaching or preaching, such a scheme must presuppose an immediate inspiration, communicable to all and continuous throughout time. But such an hypothesis invariably proves the easy and natural transition to the most frightful fanaticism, of whose pernicious and evil effects those only who are acquainted with the domestic history of Mohammedism, among whose modern and ancient sects this idea is rampant, can form a clear and adequate conception.