theologico-political treatise p3(神学与政治专题研究3)-第9节
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
commandments； is a liar； and the truth is not in him。〃
（38） From all this； I repeat； it follows that they are the true enemies of
Christ who persecute honourable and justice…loving men because they
differ from them； and do not uphold the same religious dogmas as
themselves： for whosoever loves justice and charity we know； by that very
fact； to be faithful： whosoever persecutes the faithful； is an enemy to
Christ。
（39） Lastly； it follows that faith does not demand that dogmas should
be true as that they should be pious … that is； such as will stir up the heart
to obey； though there be many such which contain not a shadow of truth；
so long as they be held in good faith； otherwise their adherents are
disobedient； for how can anyone； desirous of loving justice and obeying
God； adore as Divine what he knows to be alien from the Divine nature？
（40） However； men may err from simplicity of mind； and Scripture； as we
have seen； does not condemn ignorance； but obstinacy。 （41） This is the
necessary result of our definition of faith； and all its branches should
spring from the universal rule above given； and from the evident aim and
object of the Bible； unless we choose to mix our own inventions therewith。
27
… Page 28…
A Theologico…Political Treatise
（42） Thus it is not true doctrines which are expressly required by the Bible；
so much as doctrines necessary for obedience； and to confirm in our hearts
the love of our neighbour； wherein （to adopt the words of John） we are in
God； and God in us。
（43） As； then； each man's faith must be judged pious or impious only
in respect of its producing obedience or obstinacy； and not in respect of its
truth； and as no one will dispute that men's dispositions are exceedingly
varied； that all do not acquiesce in the same things； but are ruled some by
one opinion some by another； so that what moves one to devotion moves
another to laughter and contempt； it follows that there can be no doctrines
in the Catholic； or universal； religion； which can give rise to controversy
among good men。 （44） Such doctrines might be pious to some and
impious to others； whereas they should be judged solely by their fruits。
（45） To the universal religion； then； belong only such dogmas as are
absolutely required in order to attain obedience to God； and without which
such obedience would be impossible； as for the rest； each man … seeing
that he is the best judge of his own character should adopt whatever he
thinks best adapted to strengthen his love of justice。 （46） If this were so； I
think there would be no further occasion for controversies in the Church。
（47） I have now no further fear in enumerating the dogmas of
universal faith or the fundamental dogmas of the whole of Scripture；
inasmuch as they all tend （as may be seen from what has been said） to this
one doctrine； namely； that there exists a God； that is； a Supreme Being；
Who loves justice and charity； and Who must be obeyed by whosoever
would be saved； that the worship of this Being consists in the practice of
justice and love towards one's neighbour； and that they contain nothing
beyond the following doctrines ：…
（48） I。 That God or a Supreme Being exists； sovereignly just and
merciful； the Exemplar of the true life； that whosoever is ignorant of or
disbelieves in His existence cannot obey Him or know Him as a Judge。
（49） II。 That He is One。 （50） Nobody will dispute that this doctrine is
absolutely necessary for entire devotion； admiration； and love towards
God。 （51） For devotion； admiration； and love spring from the superiority
of one over all else。
28
… Page 29…
A Theologico…Political Treatise
（52） III。 That He is omnipresent； or that all things are open to Him； for
if anything could be supposed to be concealed from Him； or to be
unnoticed by； Him； we might doubt or be ignorant of the equity of His
judgment as directing all things。
（53） IV。 That He has supreme right and dominion over all things； and
that He does nothing under compulsion； but by His absolute fiat and grace。
（54） All things are bound to obey Him； He is not bound to obey any。
（55） V。 That the worship of God consists only in justice and charity； or
love towards one's neighbour。
（56） VI。 That all those； and those only； who obey God by their manner
of life are saved； the rest of mankind； who live under the sway of their
pleasures； are lost。 （57） If we did not believe this； there would be no
reason for obeying God rather than pleasure。
（58） VII。 Lastly； that God forgives the sins of those who repent。 （59）
No one is free from sin； so that without this belief all would despair of
salvation； and there would be no reason for believing in the mercy of God。
（60） He who firmly believes that God； out of the mercy and grace with
which He directs all things； forgives the sins of men； and who feels his
love of God kindled thereby； he； I say； does really； know Christ according
to the Spirit； and Christ is in him。
（61） No one can deny that all these doctrines are before all things
necessary； to be believed； in order that every man； without exception； may
be able to obey God according to the bidding of the Law above explained；
for if one of these precepts be disregarded obedience is destroyed。 （62）
But as to what God； or the Exemplar of the true life； may be； whether fire；
or spirit； or light； or thought； or what not； this； I say； has nothing to do with
faith any more than has the question how He comes to be the Exemplar of
the true life； whether it be because He has a just and merciful mind； or
because all things exist and act through Him； and consequently that we
understand through Him； and through Him see what is truly just and good。
（63） Everyone may think on such questions as he likes；
（64） Furthermore； faith is not affected； whether we hold that God is
omnipresent essentially or potentially； that He directs all things by
absolute fiat； or by the necessity of His nature； that He dictates laws like a
29
… Page 30…
A Theologico…Political Treatise
prince； or that He sets them forth as eternal truths； that man obeys Him by
virtue of free will； or by virtue of the necessity of the Divine decree； lastly；
that the reward of the good and the punishment of the wicked is natural or
supernatural： these and such like questions have no bearing on faith；
except in so far as they are used as means to give us license to sin more； or
to obey God less。 （65） I will go further； and maintain that every man is
bound to adapt these dogmas to his own way of thinking； and to interpret
them according as he feels that he can give them his fullest and most
unhesitating assent； so that he may the more easily obey God with his
whole heart。
（66） Such was the manner； as we have already pointed out； in which
the faith was in old time revealed and written； in accordance with the
understanding and opinions of the prophets and people of the period； so； in
like fashion； every man is bound to adapt it to his own opinions； so that he
may accept it without any hesitation or mental repugnance。 （67） We have
shown that faith does not so much re quire truth as piety； and that it is only
quickening and pious through obedience； consequently no one is faithful
save by obedience alone。 （68） The best faith is not necessarily possessed
by him who displays the best reasons； but by him who displays the best
fruits of justice and charity。 （69） How salutary and necessary this doctrine
is for a state； in order that men may dwell together in peace and concord；
and how many and how great causes of disturbance and crime are thereby
cut off； I leave everyone to judge for himself！
（70） Before we go further； I may remark that we can；
