1 Corinthians 1:10-16 Now I beseech you, brothers, by the name of our Lord Jesus Christ, that you all speak the same thing… I. HOW IT IS THAT MEN COME TO DIFFER IN MORALS AND RELIGION. Almost every action, character, or doctrine, on which we are called upon to make up an opinion, is more or less complex; that is to say, has more than one side or aspect. It does not follow that one is true, and the other false: both may be true; that is, faithful representations of the same reality, only under different aspects. I am not aware of a single vicious action which was ever held as right, unless, in the circumstances, it really had a good or plausible side, on which alone, from some cause, it was contemplated, the whole action being judged by this one side. The same account is also to be given of the origin of most of our differences in religious doctrine when sincerely entertained. Take, for instance, what is perhaps the most fundamental difference of all, the different opinions which have prevailed respecting human nature. Who does not know that man actually appears under all these various aspects? — sometimes but little lower than the angels, and sometimes but little better than a fiend. Hence the most extreme and contradictory views on this subject are so far well founded as this, that they are faithful representations of real phases of human nature, the error consisting not in misconceiving some single phase, but in judging our whole nature by that alone. And so it follows, that what we call errors are not so much false as partial views of the reality. II. Such being the origin and nature of most religious differences, it will next be in order to inquire ON WHAT GROUNDS THEY CAN BE REGARDED AS A REASON OR OCCASION FOR SCEPTICAL, CYNICAL, OR DESPONDING THOUGHTS. In the first place, do they afford us any reason or pretext for denying the trustworthiness or competency of the human faculties? Certainly not. Could we be induced to regard the object under precisely the same lights and aspects, we should doubtless see it alike; and better still, could we be induced to regard the object under all lights and aspects, we should doubtless not only see it alike, but see it as it is. Accordingly, the differences among Christians are not to be construed into evidence of the incompetency of the human faculties in themselves considered, but only of their partial application. When we begin our inquiries respecting any subject, we must begin, of course, by looking at it on one side: our views must be partial at first; hut it does not follow that they must always continue so. What, indeed, is progress in any inquiry but the gradual enlargement of our views? And hence the acknowledged fact, that thought and study, and a more generous culture, tend to dissolve differences and bring men together. To those, therefore, who think to find arguments for scepticism or despair in the divisions of Christians, and who are ready to pronounce the partial views which prevail as worthless, and mutually destructive of each other, the answer is plain. First, even the most partial of these views are worth a great deal; for they are partial views of an all-important truth, and as such contain much that is enduring and eternal. Again, as the error of these views grows mainly out of their being partial, it is one which must be expected to pertain to the first stages of every inquiry, but gradually disappear as the inquiry goes on. Finally, though the time may never come on earth when the multitude of partial views will be lost in a single all-comprehensive view, still this knowing "in part," and the trials and responsibilities which pertain to such a condition, may be essential to the discipline which is to fit us for that world, where "that which is in part shall be done away." Admitting all this, however, I ask, then, what there is in controversy — I do not say to condemn, for, considering how they are often conducted, there is enough in them, Heaven knows, to condemn, but to excuse in lookers-on either indifference or unbelief? Certainly of themselves they do not argue indifference or unbelief, but the contrary. An age of controversy is pre-eminently an age of faith; a man is not likely to dispute earnestly unless he believes in something, and attaches importance to it. Besides, how is it in other things? Name, if you can, a single interesting subject of inquiry which has not given occasion to controversy. The world is as much divided and estranged on scientific and political and philanthropic questions as on religious questions. But do men hence infer that there is no such thing as truth in any of these matters, or that we have no faculties to discover it? God forbid! Obviously, therefore, it cannot be controversy, as such, that is objected to in this connection, but something peculiar to religious controversy. First, it is said that controversy is well enough where it really has the effect to help forward the truth, or to diffuse and establish it; but in religion it does neither, leaving every question just where it found it. I reply, that even if this were so, it would not be to the purpose: it would follow, indeed, that controversy is of no use in religion, and ought to be avoided; but it would not follow that religion itself is of no use, or that controversy has made it of less use or less certain. But the whole statement is erroneous. Who has yet to learn the invaluable services of discussion and controversy in settling the laws of evidence on which the genuineness and authenticity of the Sacred Books depend, and the laws of interpretation by which their import is determined? To discussion and controversy we also owe it, that the Christian doctrines generally have been unfolded, cleared up, and re-stated. Again, religious controversy is objected to because of its asperities and spirit of denunciation, which on such a subject are peculiarly odious, creating in some minds an invincible disgust for religion itself. That religious controversy, even among Christians, sometimes assumes the character here given to it, I confess; but it is easy to see that it is not because Christians are Christians, but because Christians are men, having the weaknesses and imperfections of men. Once more. A vague notion exists, I believe, in some minds that the honour of God is somehow compromised by the disgraceful altercations to which Christianity has given birth. The fact that He does not interfere to suppress them creates a feeling of uneasiness and distrust, as if the revelation were not in reality from Him. Such persons would do well to remember that God gives us truth, as He gives us everything else, not to our acceptance, but to our acquisition. Even the truths of revelation are expected to do us as much good by exercising our fairness of mind, and our love of truth, in the acceptance and interpretation of His Word, as by the light they give. To the question, then, Which among the various partial and discordant views you are to adopt, this is my answer — Adopt your own; hold fast your own. Allowing others to have their views, be faithful and just to your own view; endeavouring, of course, to enlarge it from day to day, but adhering to it, meanwhile, and reverencing it, as one view at least of truth, and of that side of truth which is turned towards you, and which, therefore, you must be presumed to be most concerned to know. Above all, remember that, though we are divided, Christ is not. (J. Walker, D. D.) Parallel Verses KJV: Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. |
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