n your good be evil
spoken of: for the kingdom of God is not eating and drinking, but
righteousness and peace and joy in the Holy Ghost. For he that herein
{146} serveth Christ is well-pleasing to God, and approved of men. So
then let us follow after things which make for peace, and things
whereby we may edify one another. Overthrow not for meat's sake the
work of God. All things indeed are clean; howbeit it is evil for that
man who eateth with offence. It is good not to eat flesh, nor to drink
wine, nor _to do anything_ whereby thy brother stumbleth. The faith
which thou hast, have thou to thyself before God. Happy is he that
judgeth not himself in that which he approveth. But he that doubteth
is condemned if he eat, because _he eateth_ not of faith; and
whatsoever is not of faith is sin.

1. According to St. Paul a catholic church ought to mean a tolerant
church, and a 'good catholic' a large-hearted Christian. If men of all
races, with all sorts of traditional instincts and habits, were to live
together in close social cohesion in the Christian community--and that
was essential--this must involve much mutual forbearance, much
self-restraint, and deliberate toleration of differences[16]. St. Paul
plainly not merely uses, but loves, the language of toleration. 'One
man eateth, another man eateth not,' 'One man esteemeth one day above
another; another esteemeth every day alike. Let each man be fully
assured in his own mind,' 'Receive ye him ... not with a view to
decisions of disputed questions.' Thoroughly in St. Paul's spirit is
{147} the familiar saying 'in necessary things unity: in those less
than necessary liberty: in all things charity[17].'

In necessary things unity. To St. Paul this principle meant a clear
limit to toleration. There is a common teaching which lies at the
basis of the Church which must not be interfered with, which is
strictly necessary. 'Though we, or an angel from heaven, should preach
unto you any gospel other than that which we preached unto you, let him
be anathema[18].' 'How say some among you that there is no
resurrection of the dead? But if there is no resurrection of the dead,
neither hath Christ been raised: and if Christ hath not been raised,
then is our preaching vain, your faith also is vain[19].' Plainly
there is an essential fundamental creed which must not be trifled with.
The same is true about the moral law. In respect of that also the
Christian body m