Johannes Althusius: Politica - Hubertlerch.com - HubertLerch.com

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disclosed. Whatever the quality of rulers and citizens the school produces, of such is the commonwealth and church constituted. …
[§ 41] Also pertaining to the conservation of religion, of divine worship, and of the church is their defense against all disturbers
and scorners. Whence arises the right and power of restoring the uncorrupted worship of God, of expelling from the territory
those alien to uncorrupted religion, and of compelling the citizens and inhabitants of the realm, by public ordinances and even by
external force, to worship God. … On the other hand, the worshipers of the true God are to be defended and protected in the
realm, even if they are few in number and there are many who profess another religion. …
[§ 42] Nevertheless, a schism should not be made, nor a separation from the church be granted, merely because of some error,
sacramental reason, or other cause, provided the foundation of the true religion is retained and other human opinions merely
added to it. … “Welcome the man who is weak in faith.”
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The Apostle Paul recognized as brothers those who came close to
idolatry, profaned the supper of the Lord, and erred concerning the resurrection.
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“If you bite and devour one another, watch
out that you are not in turn consumed by one another.”
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Christ suffered disciples who were weak, sinful, crude, inexperienced,
and erratic.
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The Gospel collects in its net not only good fishes, but others also.
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It further advises that tares not be rooted out
from good seeds.
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“In a great house there are vessels of gold and of clay, and some perform with honor and others with
dishonor.”
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The church is likened to a granary in which there are both grain and chaff,
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to a banquet in which both good and
evil feast together,
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to the ten virgins,
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and to a sheepfold in which there are both sheep and goats.
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[§ 43] Moderation should be observed, as Benedict Aretius says. The problem is to be handled in one way for authors of
schisms and those who have openly separated themselves, and in another way for those who have been misled by a jealous piety
and a certain simple ardor. It is indeed handled very badly when we demand a decision on all opinions in even the most minute
matters, and, unless this decision is subscribed to in all particulars, we give way to thunderbolts, factions, sects, curses, even to
prisons and deaths. For no mode of thought has ever come forth as so perfect that the judgment of all learned men would
subscribe to it. Aretius concludes that if the principal articles of faith are preserved, nothing should stand in the way of
disagreement on opinions in other Christian matters.
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[§ 44] To be sure, persons are not to be suffered who are openly and publicly atheists, who take action against the magistrate,
who promote unnecessary wars, who support shameful acts in public, and who deny, break, or call into doubt the articles
necessary for salvation. [§ 45] It is not permitted that everyone should be free to enjoy his religion in total opposition to the
Christian faith. For as God is one, so there is one formula for rightly worshiping him, which he has set forth for us, and outside of
which it is not possible to please him. There is no communion of light with darkness, of Christ with Satan. And if Jehovah is your
God, why do you not follow him? God wills that violators of orthodox religion be severely punished. He makes the magistrate the
defender of his cause, and commends to him the protection and defense of the pious. … For this kind of liberty fights with faith
and renders it uncertain. Many faiths, and many diverse churches, introduce idolatry and impiety. Moreover, diversity destroys
unity. “Whoever is not with me is against me.”
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To what extent a magistrate in good conscience can tolerate men who stray
from true religion in his realm will be discussed later.
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Endnotes
[1] [ universalis: inclusive of all other associations within a given large area, and recognizing no superior to itself sovereign in
its own territory.]
[2]
[fundamental law of the realm.]
[3] [ optimates: the chief men of the realm; those who hold the more powerful offices. In some realms optimates are not
merely nobles, but also leading burghers or their representatives.]
[4] Cicero, The Republic, III, 27; Augustine, The City of God, II, 21. A more accurate reference in Cicero for this notation is in I,
26 of the same work. The precise quotation used by Althusius, however, is found in the Augustine reference.]
[5] [ imperium (pl. imperia): sometimes empire, sometimes rule, and sometimes both empire and rule. In the universal public
association, it very often means empire, as it does here. However, in smaller associations, both private and public, the word
means merely rule. Throughout this translation the word has usually been rendered “imperium” in order to convey Althusius’
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