This is a question most difficult to answer. The Church of Christ is formed of those who are trusting to Him as the power of God unto salvation. He is in communion with all who thus trust Him, whether their knowledge be great or small; and we cannot refuse to communicate with those with whom He is in communion. And it may very reasonably be questioned whether any part of the Church has a right to identify herself with a creed which past experience proves that the whole Church will never adopt, and which therefore necessarily makes her schismatic and sectarian. As manifestoes or didactic summaries of truth, confessions of faith may be very useful. Systematic knowledge is at all times desirable; and as a backbone to which all the knowledge we acquire may be attached a catechism or confession of faith is part of the necessary equipment of a Church. But no doctrinal error which does not subvert personal faith in Christ should be allowed to separate Churches. Theology must not be made more of than Christianity. We cannot pay too much attention to doctrine or too earnestly contend for the faith; we cannot too anxiously seek to have and to disseminate clear views of truth: but if we make our clear views a reason for quarrelling with other Christians and a bar to our fellowship with them, we forget that Christ is more than doctrine and charity better than knowledge. Paul certainly was contemplating Christ, and not a creed, as the principle and centre of the Church's unity, when he exclaimed, "Is Christ divided?" The indivisible unity of Christ Himself is in Paul's mind the sufficient argument for the unity of the Church. If you can divide the one Christ, and if one Church can live on one part, another on another, then you may have several Churches; but if there be one Christ indivisible, then is there but one Church indivisible. In all Christians and in all Churches the one Christ is the life of each. And it is monstrous that those who are vitally united to one Person and quickened by one Spirit should in no way recognise their unity. It is with something akin to horror that Paul goes on to ask, "Was Paul crucified for you?" He implies that only on the death of Christ can the Church be founded. If those who prided themselves on being followers of Paul were in danger of exalting him into the place of Christ, they were forfeiting their salvation, and had no right to be in the Church at all. Take away the death of Christ and the personal connection of the believer with the crucified Redeemer, and you take away the Church.