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Source: Sämtliche schriften und briefe series VI volume 4 Deutsche Akademie der Wissenschaften (ed) pp 2351-4 Date: autumn 1685 - spring 1686 (?) Translated from the Latin View this translation in PDF format (17k) Back to home page Search texts by category: METAPHYSICS MIND, BODY AND SOUL FREE WILL AND NECESSITY SCIENCE POLITICS, LAW AND ETHICS THEOLOGY |
LEIBNIZ: SUPPOSITIONS[A VI 4, p2351] God (that is, a substance which is infinite, eternal, omnipotent, omniscient, good in the utmost degree, and unique) exists. Every perfection of creatures is from God, every imperfection from the particular limitation of creatures. God does everything so well that nothing better can even be wished for by a wise man. Every mind (that is, a substance which is conscious of itself, and is able to become acquainted with God) is immortal, and not only is it not destroyed, but also it never entirely loses its established personality, i.e. its memory and consciousness of itself. God demands nothing else from men than the best will, as long as it is serious and sincere, or what amounts to the same thing, a true love of God above all things, from which there follows charity towards others too. It is consistent with the laws of the best commonwealth, of which God is the monarch, that there be no good deed without reward, and no sin without punishment.1 Experience has shown that the corruption of men is so great that reason alone cannot be enough for them, and so there was a need for particular grace and divine revelation, both that souls might be moved to a greater extent by the authority of religion, and that we might acquire knowledge of the divine will concerning our correction and the means of salvation. [A VI 4, p2352] Divine providence will not permit a lie to adopt all the marks and, so to speak, the cloaks of truth. Therefore, since the Christian religion is fortified by such a great number of such great arguments, and has brought together the holiest teachings and a remarkable origin, which has shown the divine touch everywhere, it has to be admitted that either it is true, or that God has led us into error, which is absurd. It is as certain that there are some books of Holy Scripture which are genuine and written by the first teachers of the Christian religion, to whom they are attributed, as it is that a good many records of the writings of the secular ancients are genuine. It is consistent both with the plan of providence and the divine promises recorded in the indisputable holy books that the gates of hell prevail not against God's church, against Christ, who will always assist it until the consummation of the world, and against the divine spirit, which will lead the church towards every truth. Yet it would be most unbecoming for a religion divinely instituted and authorized by so many promises if it was seized by a monstrous corruption barely after it had arisen and for 14 centuries and more thereafter, since we see that false religions have preserved their purity for a longer time. Those who believe otherwise should beware lest they destroy the whole of revealed religion, indeed even providence, and are led not only to deism, but also to atheism. We see, however, that there are doctrines in the church that have been received for so many centuries, especially with regard to the trinity and incarnation, which would be most dangerous if they were false, and yet they cannot be adequately evinced from the holy books, nor are they more strongly confirmed by any other argument than that they are approved by the judgement of the church and even of providence, which will not permit so much corruption to prevail. From this it is now inferred that so much authority is owed to the Catholic Church that one can safely adhere to its judgement regarding truths about salvation. A legitimate and ecumenical council represents the character of the church, for its judgement cannot be better known by another method. On occasion an extra-conciliar judgement is needed for the general guidance of the church. No college and no man has claimed, without the support of a council, the power of governing the universal church, aside from the bishop of ancient Rome, which was the most cultivated part of the world and had the majority of Christians under its rule. [A VI 4, p2353] The authority of the Roman Pontiff in governing the universal church is favoured by very longstanding examples and testimonies, very long possession, and - which is remarkable - by certain notable passages of Holy Scripture. And so, since the government of the church should be bestowed upon someone, and there is no one aside from the Roman Pontiff to whom it should be ascribed, it follows that it is to be bestowed upon him. It is to be said that the concession of power to the great pontiff is divinely inspired inasmuch as it is useful for the church to be ruled well. By divine law (ordinary divine law at least), certain Sacraments can only be administered in the Church, and only by persons duly ordained for this purpose. Thus the Sacrament of the Lord's body is performed only by a priest, only a priest exercises the power of the keys in absolving penitents, and only a Bishop ordains a priest. And this line of ordination is to be considered as a sort of mark and duty of the governing body of the church. The schism is among the greatest evils of the world and the church, and whoever caused it is guilty of the greatest sin; however, whoever keeps the schism open sins most gravely through his own fault.2 Indeed, he who lives without fault in himself, just like a person who is unjustly excommunicated, does not enjoy certain benefits of God in the same way as those who make use of the actual communion of the Church. And he lives with a greater danger to his salvation, and to that extent has need of greater devotion and endeavour, not only that he may be reconciled, but also, if that cannot be obtained, that he may obtain from God through Christ a superabundance of good will by his prayers for ordinary assistance. I fully believe that one should stand firm in the judgement concerning the canon of sacred books of the Catholic church, even concerning those whose authority is susceptible of greater doubt; we know that these are the ones about which the ancients did not speak consistently enough. No circular argument is committed in saying that scripture is proved by the church and the church by scripture. For the chief part of those books which are attributed to the evangelists and the apostles is undoubtedly genuine, nor does it have need of any decree from experts; indeed, its testimonies rather [A VI 4, p2354] confirm the authority of the church, which is also proved by the very counsel of Providence. Moreover, there is no need for the remaining part, which lacks canonicity, to prove the authority of the Church. NOTES: 1. punishment. | There was a need for revelation not only in order that we might acquire knowledge of those things which reason cannot teach, but also in order that men who are insufficiently influenced by arguments alone might be moved by religion. | deleted 2. fault | and exposes his soul to great danger. | deleted © Lloyd Strickland 2009 With gratitude to John Thorley for advice and suggestions |