theologico-political treatise p3(神学与政治专题研究3)-第8节
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what was adapted to the popular intelligence； would find it impossible to
escape confounding the opinions of the masses with the Divine doctrines；
praising the judgments and comments of man as the teaching of God； and
making a wrong use of Scriptural authority。 （3） Who； I say； does not
perceive that this is the chief reason why so many sectaries teach
contradictory opinions as Divine documents； and support their contentions
with numerous Scriptural texts； till it has passed in Belgium into a proverb；
geen ketter sonder letter … no heretic without a text？ （4） The sacred books
were not written by one man； nor for the people of a single period； but by
many authors of different temperaments； at times extending from first to
last over nearly two thousand years； and perhaps much longer。 （5） We will
not； however； accuse the sectaries of impiety because they have adapted
the words of Scripture to their own opinions； it is thus that these words
were adapted to the understanding of the masses originally； and everyone
is at liberty so to treat them if he sees that he can thus obey God in matters
relating to justice and charity with a more full consent： but we do accuse
those who will not grant this freedom to their fellows； but who persecute
all who differ from them； as God's enemies； however honourable and
virtuous be their lives； while； on the other hand； they cherish those who
agree with them； however foolish they may be； as God's elect。 （6） Such
conduct is as wicked and dangerous to the state as any that can be
conceived。
（7） In order； therefore； to establish the limits to which individual
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freedom should extend； and to decide what persons； in spite of the
diversity of their opinions； are to be looked upon as the faithful； we must
define faith and its essentials。 （8） This task I hope to accomplish in the
present chapter； and also to separate faith from philosophy； which is the
chief aim of the whole treatise。
（9） In order to proceed duly to the demonstration let us recapitulate the
chief aim and object of Scripture； this will indicate a standard by which
we may define faith。
（10） We have said in a former chapter that the aim and object of
Scripture is only to teach obedience。 （11） Thus much； I think； no one can
question。 （12） Who does not see that both Testaments are nothing else but
schools for this object； and have neither of them any aim beyond inspiring
mankind with a voluntary obedience？ （13） For （not to repeat what I said in
the last chapter） I will remark that Moses did not seek to convince the
Jews by reason； but bound them by a covenant； by oaths； and by
conferring benefits； further； he threatened the people with punishment if
they should infringe the law； and promised rewards if they should obey it。
（14） All these are not means for teaching knowledge； but for inspiring
obedience。 （15） The doctrine of the Gospels enjoins nothing but simple
faith； namely； to believe in God and to honour Him； which is the same
thing as to obey him。 （16） There is no occasion for me to throw further
light on a question so plain by citing Scriptural texts commending
obedience； such as may be found in great numbers in both Testaments。 （17）
Moreover； the Bible teaches very clearly in a great many passages what
everyone ought to do in order to obey God； the whole duty is summed up
in love to one's neighbour。 （18） It cannot； therefore； be denied that he who
by God's command loves his neighbour as himself is truly obedient and
blessed according to the law； whereas he who hates his neighbour or
neglects him is rebellious and obstinate。
（19） Lastly； it is plain to everyone that the Bible was not written and
disseminated only； for the learned； but for men of every age and race；
wherefore we may； rest assured that we are not bound by Scriptural
command to believe anything beyond what is absolutely necessary； for
fulfilling its main precept。
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（20） This precept； then； is the only standard of the whole Catholic faith；
and by it alone all the dogmas needful to be believed should be determined。
（21） So much being abundantly manifest； as is also the fact that all other
doctrines of the faith can be legitimately deduced therefrom by reason
alone； I leave it to every man to decide for himself how it comes to pass
that so many divisions have arisen in the Church： can it be from any other
cause than those suggested at the beginning of Chap。 VIII。？ （22） It is these
same causes which compel me to explain the method of determining the
dogmas of the faith from the foundation we have discovered； for if I
neglected to do so； and put the question on a regular basis； I might justly
be said to have promised too lavishly； for that anyone might； by my
showing； introduce any doctrine he liked into religion； under the pretext
that it was a necessary means to obedience： especially would this be the
case in questions respecting the Divine attributes。
（23） In order； therefore； to set forth the whole matter methodically； I
will begin with a definition of faith； which on the principle above given；
should be as follows：…
（24） Faith consists in a knowledge of God； without which obedience to
Him would be impossible； and which the mere fact of obedience to Him
implies。 （25） This definition is so clear； and follows so plainly from what
we have already proved； that it needs no explanation。 （26） The
consequences involved therein I will now briefly show。
（27） （I。） Faith is not salutary in itself； but only in respect to the
obedience it implies； or as James puts it in his Epistle； ii：17； 〃Faith without
works is dead〃 （see the whole of the chapter quoted）。
（28） （II。） He who is truly obedient necessarily possesses true and
saving faith； for if obedience be granted； faith must be granted also； as the
same Apostle expressly says in these words （ii：18）； 〃Show me thy faith
without thy works； and I will show thee my faith by my works。〃 （29） So
also John； I Ep。 iv：7： 〃Everyone that loveth is born of God； and knoweth
God： he that loveth not； knoweth not God； for God is love。〃 （30） From
these texts； I repeat； it follows that we can only judge a man faithful or
unfaithful by his works。 （31） If his works be good； he is faithful； however
much his doctrines may differ from those of the rest of the faithful： if his
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works be evil； though he may verbally conform； he is unfaithful。 （32） For
obedience implies faith； and faith without works is dead。
（33） John； in the 13th verse of the chapter above quoted； expressly
teaches the same doctrine： 〃Hereby；〃 he says； 〃know we that we dwell in
Him and He in us； because He hath given us of His Spirit；〃 i。e。 love。 （34）
He had said before that God is love； and therefore he concludes （on his
own received principles）； that whoso possesses love possesses truly the
Spirit of God。 （35） As no one has beheld God he infers that no one has
knowledge or consciousness of God； except from love towards his
neighbour； and also that no one can have knowledge of any of God's
attributes； except this of love； in so far as we participate therein。
（36） If these arguments are not conclusive； they； at any rate； show the
Apostle's meaning； but the words in chap。 ii：3； 4； of the same Epistle are
much clearer； for they state in so many words our precise contention：
〃And hereby we do know that we know Him； if we keep His
commandments。 （37） He that saith； I know Him； and keepeth not His
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 w
