a theologico-political treatise [part iii]-第8节
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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
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 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。 （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。
（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 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
