a theologico-political treatise [part iii]-第6章
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people； and ought； on the other hand； to have set forth first of all； duly
and clearly； those attributes of God which are needful to be understood。
（47） This they have nowhere done； we cannot； therefore； think that opinions
taken in themselves without respect to actions are either pious or impious；
but must maintain that a man is pious or impious in his beliefs only in so
far as he is thereby incited to obedience； or derives from them license
to sin and rebel。 （48） If a man； by believing what is true； becomes
rebellious； his creed is impious； if by believing what is false he becomes
obedient； his creed is pious； for the true knowledge of God comes not by
commandment； but by Divine gift。 （49） God has required nothing from man but
a knowledge of His Divine justice and charity； and that not as necessary to
scientific accuracy； but to obedience。
CHAPTER XIV … DEFINITIONS OF FAITH； THE FAITH； AND THE FOUNDATIONS
OF FAITH； WHICH IS ONCE FOR ALL SEPARATED FROM PHILOSOPHY。
（1） For a true knowledge of faith it is above all things necessary to
understand that the Bible was adapted to the intelligence； not only of the
prophets； but also of the diverse and fickle Jewish multitude。 （2） This will
be recognized by all who give any thought to the subject； for they will see
that a person who accepted promiscuously everything in Scripture as being
the universal and absolute teaching of God； without accurately defining 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 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。
（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
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 a
