3. According to Funk and Wagnal’s dictionary, the word “intolerance” also means “not disposed to tolerate contrary beliefs or opinions.” There, you see, intolerance is defined in terms of the word “tolerate,” so we need to know what it means. The word “tolerate” means “to suffer to be, or to be done, without active opposition.” You put all that together and you simply get this: tolerance means to let the beliefs and opinions which are contrary to your own go without opposition; whereas, intolerance according to this definition, or meaning of the word, would mean to oppose the beliefs and opinions which are contrary to your own. Now, the question is, should we be tolerant in this sense? Should we be tolerant in the sense of allowing beliefs and opinions which are contrary to our own go without any active opposition on our part? I think this makes the issue clear.
II
Some Necessary Distinctions
1. In order to answer this question, I am persuaded that we will have to make a distinction between belief and opinion, and a distinction between things that are essential and things which are not essential. (In making this statement I am aware that the study of such a distinction may itself involve a debate, but I am not opposed to debates.) In other words, saying that a man should be tolerant is something like saying he ought to “be in favor of.” Well, in favor of what? Before you can say a man ought to be in favor, you have to know what is under consideration. Am I in favor of it? That depends upon what you are talking about. Am I tolerant of it? That depends upon what you are talking about. There are some things I can and should tolerate. There are some other things that I cannot and ought not, in the light of God’s word, tolerate at all.
2. In reference to things which do not affect one’s salvation, we ought to be tolerant. For instance, there are some folk who think it is wrong to eat meat, and some other folk who think it is all right to eat meat. You can go to heaven without eating meat and you can go to heaven while you eat meat. It doesn’t make any difference as to your salvation. On a point like that we ought to be very generous and very tolerant.
This question is discussed at length in the fourteenth chapter of Romans. “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man’s servant? To his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand” (Rom. 14:1-4).
Let a man eat vegetables only if he so desires. Let another man eat meat if he wants to. In such cases the strong in faith should be considerate of those who are weak. “For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence” (Rom. 14:20). “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself: but, as it is written, The reproaches of them that reproached thee fell on me” (Rom. 15:1-3). If I had time this morning, it would be well to read the entire fourteenth chapter of Romans and discuss it in connection with the question of our attitude toward matters that are indifferent.
3. What should be our attitude toward matters of belief that do effect one’s eternal salvation? The question really boils down to this: What should be our attitude toward people who are in error according to our judgment? Should we allow people whom we believe to be in error to go without correction, without some effort on our part to show them that they are wrong and endeavor to get them to change? Certainly not.
On the contrary the Bible clearly teaches the duty of doing every thing in our power to help people who are in danger. Before developing this point, however, let us note the necessity of distinguishing between scriptural and unscriptural methods or means of opposing error. We cannot oppose false beliefs with physical or political force. Jesus said, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight ...” (John 18:36).
Even people who are wrong, who are in error, who are on their way to destruction, who hold beliefs which will damn their souls, are not to be opposed with physical force, or with political force. Neither are we expected to oppose them with scorn and ridicule. We are expected to do everything we can in love and kindness to teach them the truth and persuade them to obey it.