(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.