In his earlier writings the apostle has been concerned chiefly to guard the position and rights of the two parties within the Church. He has abundantly maintained, especially in the epistle to the Galatians, the claims of Gentile believers in Christ against Judaic assumptions and impositions. He has defended the just prerogative of the Jew and his hereditary sentiments from the contempt to which they were sometimes exposed on the part of the Gentile majority.[89] But now that this has been done, and that Gentile liberties and Jewish dignity have been vindicated and safeguarded on both sides, St Paul advances a step further: he seeks to amalgamate the Jewish and Gentile section of the Church, and to "make of the twain one new man, so making peace." This, he declares, was the end of Christ's mission; this a chief purpose of His atoning death. Only by such union, only through the burying of the old enmity slain on the cross, could His Church be built up to its completeness. St Paul would have Gentile and Jewish believers everywhere forget their differences, efface their party lines, and merge their independence in the oneness of the all-embracing and all-perfecting Church of Jesus Christ, God's habitation in the Spirit. Instead of saying that a catholic ideal like this belongs to a later and post-apostolic age, we maintain, on the contrary, that a catholic mind like St Paul's, under the conditions of his time, could not fail to arrive at this conception.
It was his confidence in the victory of the cross over all strife and sin that sustained St Paul through these years of captivity. As he looks out from his Roman prison, under the shadow of Nero's palace, the future is invested with a radiance of hope that makes the heart of the chained apostle exult within him. The world is lost, to all outward seeming: he knows it is saved! Jew and Gentile are about to close in mortal conflict: he proclaims peace between them, assured of their reconcilement, and knowing that in their reunion the salvation of human society is assured.
The enmity of Jew and Gentile was representative of all that divides mankind. In it were concentrated most of the causes by which society is rent asunder. Along with religion, race, habits, tastes and culture, moral tendencies, political aspirations, interests of trade, all helped to widen the breach. The cleavage ran deep into the foundations of life; the enmity was the growth of two thousand years. It was not a case of local friction, nor a quarrel arising from temporary causes. The Jew was ubiquitous, and everywhere was an alien and an irritant to Gentile society. No antipathy was so hard to subdue. The grace that conquers it, can and will conquer all enmities.
St Paul's view embraced, in fact, a world-wide reconcilement. He contemplates, as the Hebrew prophets themselves did, the fraternization of mankind under the rule of the Christ. After this scale he laid down the foundation of the Church, "wise master-builder" that he was. It was destined to bear the weight of an edifice in which all the races of men should dwell together, and every order of human faculty should find its place. His thoughts were not confined within the Judaic antithesis. "There is no Jew and Greek," he says in another place; yes, and "no barbarian, Scythian, bondman, freeman, male or female. Ye are all one in Christ Jesus."[90] Birth, rank, office in the Church, culture, even sex are minor and subordinate distinctions, merged in the unity of redeemed souls in Christ. That which He "creates in Himself of the twain" is _one new man_--one incorporate humanity, neither Jew nor Gentile, Englishman nor Hindu, priest nor layman, male nor female; but simply _man_, and _Christian_.
At the present time we are better able to enter into these views of the apostle than at any intervening period of history. In his day almost the whole visible world, lying round the Mediterranean shores, was brought under the government and laws of Rome. This fact made the establishment of one religious polity a thing quite conceivable. The Roman empire did not, as it proved, allow Christianity to conquer it soon enough and to leaven it sufficiently to save it. That huge construction, the mightiest fabric of human polity, fell and covered the earth with its ruins. In its fall it reacted disastrously upon the Church, and has bequeathed to it the corrupt and despotic unity of Papal Rome. Now, in these last days, the whole world is opened to the Church, a world stretching far beyond the horizon of the first century. Science and Commerce, those two strong-winged angels and giant ministers of God, are swiftly binding the continents together in material ties. The peoples are beginning to realize their brotherhood, and are feeling their way in many directions towards international union; while in the Churches a new, federal catholicity is taking shape, that must displace the false catholicism of external uniformity and the disastrous absolutism inherited from Rome. The spread of European empire and the marvellous expansion of our English race are carrying forward the world's unification with enormous strides,--towards some end or other. What end is this to be? Is the kingdom of the world about to become the kingdom of our Lord and His Christ? and are the nations preparing to be "reconciled in one body unto God"?