[[8]] 2 Cor. x. 8.
[[9]] 1 Cor. iv, 21.
[[10]] 1 Cor. xiv. 36; Gal. i. 8.
NOTE F. See p. 188.
THE ETHICS OF CATHOLICISM.
The world at large is fully aware of the claim of 'Catholicism,' i.e. the claim of the one visible church for all sorts of men. But the ethical meaning of the claim has been strangely subordinated to its theological and sacerdotal aspects. Its ethical meaning seems to me to require developing under heads such as these:—
1. The requirement of mutual forbearance if men of all races and classes and idiosyncrasies are to be bound to belong to one organization and to worship in common, 'breaking the one bread.' Herein lies the moral discipline of Catholicism: see above, pp. 123 foll.
2. The consequent obligation of toleration in theology, ritual, &c., on all matters which do not touch the actual basis of the Christian faith. St. Cyprian, though he believed that those baptized outside the church were not baptized at all, yet deliberately remained in communion with those bishops who thought differently, trusting to the mercy of God to supply the supposed deficiency in those who, outside his jurisdiction, were admitted into the church, as he believed, without baptism. And St. Augustine, who, most of ancient writers, understands the moral meaning of Catholicism, repeatedly holds up this toleration of Cyprian as an example to the Donatist separatists of his own day: 'If you seek advice from the blessed Cyprian, hear how much he anticipates from the mere advantage of unity: so much so that he did not separate himself from those who held different opinions: and, though he thought that those who are baptized outside the communion of the church do not receive baptism at all, yet he believed that those who had thus been simply admitted into the church could on no other ground than the bond of unity come under the divine pardon.' Then he quotes Cyprian's words: 'But some one will say: what will happen to those who in the past, when coming from heresy to the church, have been admitted without baptism? (I reply): God is powerful to grant them forgiveness by His mercy, and not to separate from the gifts of His church those who, after being thus simply admitted into her, have fallen asleep.' And again: 'judging no man and separating no man from the rights of communion because he thinks differently.' And St. Augustine continues: 'All these catholic unity embraces in her motherly bosom, bearing one another's burdens in turn and endeavouring to keep the unity of the spirit in the bond of peace, until, in whatever respect they disagreed, the Lord should reveal (the truth) to one or the other of them[[1]].' Not to St. Paul then, only, but to St. Cyprian and St. Augustine, doctrinal toleration is an essential of Catholicism. Would to God the claim of the one church had not come to be associated so generally with the opposite tendency! See above, pp. 158 f.
3. Catholicism, as meaning a church of all races and sorts of people, postulates a constant missionary enthusiasm in all the members of the church till this ideal be realized. 'To do the work of an evangelist,' to have the 'feet shod with the preparation of the Gospel of peace,' to be content to leave nothing but evil outside the church—that is to be a real catholic.