But the very intimacy of the Pauline picture of charity makes it hard to apply this account of the {296} loyalty that should reign within a religious family to the problems of a world where faith does not understand faith, where the contrasts of opinion seem to the men in question to exclude community of the spirit, where the fighting blood even of saintly souls is stirred by persecutions or heated by a hatred of seemingly false creeds. And Paul himself could not speak in the language of charity, either when he referred to those whom he called "false brethren" or characterised the h.e.l.lenic-Roman spiritual world to whose thought and spirit he owed so much. As the Corinthians, warring over the spiritual gifts, were a miniature representation of the motives that have led to religious wars, so St. Paul"s own failure to speak with charity as soon as certain matters of controversy arose in his mind, shows in miniature the difficulty that the visible church, in all its forms, has had to unite loyal strenuousness of devotion to the truth that one sees with tolerance for the faiths whose meaning one cannot understand.
And yet, what Paul said about charity must be universalised if it is true. When we universalise the Pauline Charity, it becomes once more the loyalty that, as a fact, is now justified in seeking her loyal own; but that still, like charity, rejoices in the truth. Such loyalty loves loyalty even when race or creed distinctions make it hard or impossible for us to feel fond of the persons and practices and opinions whereby our more distant brethren {297} embody their spiritual gifts. Such loyalty is tolerant. Tolerance is what charity becomes when we have to deal with those whose special cause we just now cannot understand. Loyalty is tolerant, not as if truth were indifferent, or as if there were no contrast between worldliness and spirituality, but is tolerant precisely in so far as the best service of loyalty and of religion and of the unity of the spirit consists in helping our brethren not to our own, but to _their_ own. _Such loyalty implies genuine faith in the abiding and supreme unity of the spirit._
Only by thus universalising the doctrine which Paul preached to the Corinthians can we be prepared to use to the full this crowning source of insight--the doctrine, the example, the life, the inspiration, which is embodied in the countless forms and expressions of the invisible church.
The work of the invisible church--it is just that work to which all these lectures have been directing your attention. The sources of insight are themselves the working of its spirit in our spirits.
If I have done anything (however unworthy) to open the minds of any of you to these workings, my fragmentary efforts will not have been in vain. I have no authority to determine your own insight. Seek insight where it is to be found.