"John.Locke - Toleration" - читать интересную книгу автора (Locke John)

under the magistrate's protection. The whole force of
excommunication consists only in this: that, the resolution of the
society in that respect being declared, the union that was between the
body and some member comes thereby to be dissolved; and, that relation
ceasing, the participation of some certain things which the society
communicated to its members, and unto which no man has any civil
right, comes also to cease. For there is no civil injury done unto the
excommunicated person by the church minister's refusing him that bread
and wine, in the celebration of the Lord's Supper, which was not
bought with his but other men's money.
Secondly, no private person has any right in any manner to prejudice
another person in his civil enjoyments because he is of another church
or religion. All the rights and franchises that belong to him as a
man, or as a denizen, are inviolably to be preserved to him. These are
not the business of religion. No violence nor injury is to be
offered him, whether he be Christian or Pagan. Nay, we must not
content ourselves with the narrow measures of bare justice; charity,
bounty, and liberality must be added to it. This the Gospel enjoins,
this reason directs, and this that natural fellowship we are born into
requires of us. If any man err from the right way, it is his own
misfortune, no injury to thee; nor therefore art thou to punish him in
the things of this life because thou supposest he will be miserable in
that which is to come.
What I say concerning the mutual toleration of private persons
differing from one another in religion, I understand also of
particular churches which stand, as it were, in the same relation to
each other as private persons among themselves: nor has any one of
them any manner of jurisdiction over any other; no, not even when
the civil magistrate (as it sometimes happens) comes to be of this
or the other communion. For the civil government can give no new right
to the church, nor the church to the civil government. So that,
whether the magistrate join himself to any church, or separate from
it, the church remains always as it was before- a free and voluntary
society. It neither requires the power of the sword by the
magistrate's coming to it, nor does it lose the right of instruction
and excommunication by his going from it. This is the fundamental
and immutable right of a spontaneous society- that it has power to
remove any of its members who transgress the rules of its institution;
but it cannot, by the accession of any new members, acquire any
right of jurisdiction over those that are not joined with it. And
therefore peace, equity, and friendship are always mutually to be
observed by particular churches, in the same manner as by private
persons, without any pretence of superiority or jurisdiction over
one another.
That the thing may be made clearer by an example, let us suppose two
churches- the one of Arminians, the other of Calvinists- residing in
the city of Constantinople. Will anyone say that either of these
churches has right to deprive the members of the other of their
estates and liberty (as we see practised elsewhere) because of their
differing from it in some doctrines and ceremonies, whilst the