theologico-political treatise p4(神学与政治专题研究4)-第17节
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were not of the family of Aaron； and were therefore considered unclean； a
reservation which would have no force in a Christian community。
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（19：65） We cannot； therefore； doubt that the daily sacred rites （whose
performance does not require a particular genealogy but only a special
mode of life； and from which the holders of sovereign power are not
excluded as unclean） are under the sole control of the sovereign power； no
one； save by the authority or concession of such sovereign； has the right or
power of administering them； of choosing others to administer them； of
defining or strengthening the foundations of the Church and her doctrines；
of judging on questions of morality or acts of piety； of receiving anyone
into the Church or excommunicating him therefrom； or； lastly； of
providing for the poor。
（19：66） These doctrines are proved to be not only true （as we have
already pointed out）； but also of primary necessity for the preservation of
religion and the state。 （67） We all know what weight spiritual right and
authority carries in the popular mind： how everyone hangs on the lips； as it
were； of those who possess it。 （68） We may even say that those who wield
such authority have the most complete sway over the popular mind。
（19：69） Whosoever； therefore； wishes to take this right away from the
sovereign power； is desirous of dividing the dominion； from such division；
contentions； and strife will necessarily spring up； as they did of old
between the Jewish kings and high priests； and will defy all attempts to
allay them。 （70） Nay； further； he who strives to deprive the sovereign
power of such authority； is aiming （as we have said）； at gaining dominion
for himself。 （71） What is left for the sovereign power to decide on； if this
right be denied him？ （72） Certainly nothing concerning either war or
peace； if he has to ask another man's opinion as to whether what he
believes to be beneficial would be pious or impious。 （73） Everything
would depend on the verdict of him who had the right of deciding and
judging what was pious or impious； right or wrong。
（19：74） When such a right was bestowed on the Pope of Rome
absolutely； he gradually acquired complete control over the kings； till at
last he himself mounted to the summits of dominion； however much
monarchs； and especially the German emperors； strove to curtail his
authority； were it only by a hairsbreadth； they effected nothing； but on the
contrary by their very endeavours largely increased it。 （75） That which no
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monarch could accomplish with fire and sword； ecclesiastics could bring
about with a stroke of the pen； whereby we may easily see the force and
power at the command of the Church； and also how necessary it is for
sovereigns to reserve such prerogatives for themselves。
（19：76） If we reflect on what was said in the last chapter we shall see
that such reservation conduced not a little to the increase of religion and
piety； for we observed that the prophets themselves； though gifted with
Divine efficacy； being merely private citizens； rather irritated than
reformed the people by their freedom of warning； reproof； and
denunciation； whereas the kings by warnings and punishments easily bent
men to their will。 （77） Furthermore； the kings themselves； not possessing
the right in question absolutely； very often fell away from religion and
took with them nearly the whole people。 （78） The same thing has often
happened from the same cause in Christian states。
（19：79） Perhaps I shall be asked； 〃But if the holders of sovereign
power choose to be wicked； who will be the rightful champion of piety？
（80） Should the sovereigns still be its interpreters？ 〃I meet them with the
counter… question； 〃But if ecclesiastics （who are also human； and private
citizens； and who ought to mind only their own affairs）； or if others whom
it is proposed to entrust with spiritual authority； choose to be wicked；
should they still be considered as piety's rightful interpreters？〃 （81） It is
quite certain that when sovereigns wish to follow their own pleasure；
whether they have control over spiritual matters or not； the whole state；
spiritual and secular； will go to ruin； and it will go much faster if private
citizens seditiously assume the championship of the Divine rights。
（19：82） Thus we see that not only is nothing gained by denying such
rights to sovereigns； but on the contrary； great evil ensues。 （83） For （as
happened with the Jewish kings who did not possess such rights absolutely）
rulers are thus driven into wickedness； and the injury and loss to the state
become certain and inevitable； instead of uncertain and possible。 （84）
Whether we look to the abstract truth； or the security of states； or the
increase of piety； we are compelled to maintain that the Divine right； or
the right of control over spiritual matters； depends absolutely on the decree
of the sovereign； who is its legitimate interpreter and champion。 （85）
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Therefore the true ministers of God's word are those who teach piety to the
people in obedience to the authority of the sovereign rulers by whose
decree it has been brought into conformity with the public welfare。
＇19：5＇ （86） There remains for me to point out the cause for the
frequent disputes on the subject of these spiritual rights in Christian states；
whereas the Hebrews； so far as I know； never； had any doubts about the
matter。 （87） It seems monstrous that a question so plain and vitally
important should thus have remained undecided； and that the secular rulers
could never obtain the prerogative without controversy； nay； nor without
great danger of sedition and injury to religion。 （88） If no cause for this
state of things were forthcoming； I could easily persuade myself that all I
have said in this chapter is mere theorizing； or akind of speculative
reasoning which can never be of any practical use。 （89） However； when
we reflect on the beginnings of Christianity the cause at once becomes
manifest。 （90） The Christian religion was not taught at first by kings； but
by private persons； who； against the wishes of those in power； whose
subjects they； were； were for a long time accustomed to hold meetings in
secret churches； to institute and perform sacred rites； and on their own
authority to settle and decide on their affairs without regard to the state；
（91） When； after the lapse of many years； the religion was taken up by the
authorities； the ecclesiastics were obliged to teach it to the emperors
themselves as they had defined it： wherefore they easily gained
recognition as its teachers and interpreters； and the church pastors were
looked upon as vicars of God。 （92） The ecclesiastics took good care that
the Christian kings should not assume their authority； by prohibiting
marriage to the chief ministers of religion and to its highest interpreter。 （93）
They furthermore elected their purpose by multiplying the dogmas of
religion to such an extent and so blending them with philosophy that their
chief interpreter was bound to be a skilled philosopher and theologian； and
to have leisure for a host of idle speculations： conditions which could only
be fulfilled by a private individual with much time on his hands。
（19：94） Among the Hebrews things were very differently arranged： for
their Church began at the same time as their dominion； and Moses； their
absolute ruler；
