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 is not he who is a Jew outwardly, nor true circumcision that performed upon the flesh. He is the true Jew who is one inwardly, and that is true circumcision which is in the heart (Rom. ii. 24-29). Indeed, in the renovated condition which is effected by Christianity, there is neither Greek nor Jew; neither circumcision nor uncircumcision; neither barbarian, Scythian, slave, nor freeman; but Christ is everything and in everything (Col. iii. 11.—Gal. iii. 28). In the same rationalistic spirit he lays down the admirable rule that external forms are valuable only to those who think them so. One man believes he may eat everything; another eats only herbs. One man esteems all days alike; another esteems one day above another. The freethinker must not despise the one who holds himself bound by such things, nor must this latter condemn the freethinker. The really important matter is that every one should have a complete conviction of his own. In that case, whatever conduct he pursues in these trivialities, being dictated by his conscience, is religious conduct. On the one side, the more scrupulous must not pass judgment on the less scrupulous, that being the office of Christ; but, on the other side, the less scrupulous must endeavor not to give offense to the more scrupulous. In illustration of this doctrine Paul confesses that to him personally the Jewish distinction between clean and unclean meat is totally unmeaning; yet if his brother were grieved by his eating the so-called unclean meats, he would rather give up the practice than destroy by his meat ones for whom Christ had died. All things, indeed, are pure in themselves, yet it is not well to eat flesh or drink wine if another is scandalized thereby. We who are strong-minded, and have surmounted these childish scruples of our forefathers, must bear the infirmities of the weak rather than please ourselves (Rom. xiv. xv. 1).

Certainly when the things are in themselves totally indifferent, the principle of concession to the superstitions of minds governed by traditional beliefs may sometimes be advantageously adopted. But the importance of protesting against the bondage exercised by such beliefs over human life is also not to be underrated, and Paul seems scarcely to give it sufficient weight in the preceding argument. No doubt on the ground of policy, and in reference to the desirability of keeping the mem