Justin Fowler (BDN, Aug. 4) posits a thesis that’s sadly true when he writes about Christians’ dissent frequently overshadowing the things they have in common. The myriad schisms and divisions that have cropped up over the past 500 years have splintered the Christianity of the early church fathers into far too many separate entities.

In 1 Corinthians 1:10, the Apostle Paul admonishes “that there should be no divisions among you, but that you be united in the same mind and the same purpose,” and that’s exactly what he meant. Fowler might consider Paul’s comments “idealistic” (i.e., not realistic); but indeed idealism is the entire moral thrust of Christianity. It’s not our place to judge for ourselves whether or not Gospel or other Bible teachings are “realistic.”

The entire point of Jesus’ life and ministry was to raise humanity up, to call them to a higher plane than ever before reached, to call us all to the highest possible ideals.

Naturally, all human beings, having divergent experiences, will not agree on every theological point. Paul certainly realized this, yet he still called for unity in the practice of the new religion. Why? Because he could clearly foresee that repeated splintering away from Jesus’ original church would mean his teachings would become, as in the children’s game of “telephone,” misrepresented and misunderstood over the course of many years.

We are clearly being admonished here to remain unified in Christ’s spirit, not to break off and have everything our way, but rather to prayerfully remain together. Paul obviously feared as time went on that individuals would desire to misrepresent, misinterpret or truncate Gospel teachings, or to arrogate to themselves the right to tell others which parts were literal and which were figurative.

When Jesus wanted to speak figuratively, he spoke often in parables, many times using the word “like,” as in comparing the Kingdom of God to a mustard seed (Luke 13:19) or “like yeast” (Luke 13:21).

But Jesus usually spoke in the Gospel using declarative sentences. Still, some theologians over the centuries have ignored or dismissed his pointed directions. When Jesus said, “You are Peter [the name Peter meaning ‘rock’]; and on this rock I will build my church” (Matthew 16:18), it seems undeniable that he is giving over the founding of his church to Peter, the primary disciple who was named 196 times in the Gospel. Yet some non-Catholics completely avoid or truncate this phrase, eliminating Paul entirely; quoting only “on this rock I will build my Church” – which changes Jesus’ meaning.

Jesus’ edict to partake of the Eucharist is similarly declarative: “This is my body, which will be given for you; do this in memory of me” (Luke 22:14). “Do this,” he says. Could this really be misunderstood by anyone?

Note that Jesus also does not say the bread is “like” his body, a word he uses freely elsewhere. No, he unequivocally states that the bread and the wine ARE his body and blood. Yet this statement, believed by Catholics for almost 2,000 years, has been interpreted as just another one of those “figurative” Gospel passages by some Protestants.

The Reformation added some new interpretations such as “sola fide” or “faith alone,” the theory that all that is needed for salvation is belief in Jesus alone. Yet nowhere in the Bible does it state such a thing. In fact, this idea is directly contradicted in the following verses: “Man is justified by works and not by faith alone” (James 2:20), and “Faith without works is dead” (James 2:14).

Naturally, having faith is the basis of Christianity, something all Christians understand. But if we consider ourselves Christians, it also is our duty to avoid clear-cut contradictions, and to abide by the most challenging of Jesus’ precepts.

A difficult tenet of his is “I give you a new commandment: Love one another” (John 13:34). Yes, this is surely “idealistic” as well, but it is the standard we are called to raise ourselves up to. Even more pointed is the Gospel order to “Love your enemies” (Matthew 5:43). If we call ourselves Christians, the very least we should do is to read the Gospel as it is, not as we wish it were, and to take it as seriously as it was meant.

As the great British writer G.K. Chesterton wrote, “Christianity hasn’t been tried and found wanting; it’s been tried and found difficult.”

Patricia Claus is a stained-glass artist and a member of St. John’s Catholic Church in Bangor.