Dissertation sur la politique des Romains dans la religion (French Edition)
Montesquieu also notes that toleration is more in tune with the spirit of his age in which there is greater recognition of the rights of humanity.
Norbert Campagna
Still, he notes in Book XXV, chapter 10 that the state, if able to regulate the spread of faiths, should not allow the introduction of any new religion given that those who seek to convert others are more likely to be intolerant themselves. He also calls for the justified intervention of the state in religious matters when religious groups come to neglect or ignore basic social responsibilities, such as the need for life, shelter and liberty XXIV, For example, he does not allow for the imposition of civil penalties for crimes specific to religious doctrines, such as heresy.
Also, nowhere does he suggest, as Locke had, that whole sects or groups, such as atheists, ought not to be tolerated in principle given the content of their beliefs. Finally, he notes that the state, while able to police incoming sects, must tolerate them once they have been established in the country XXV, In the section of this work on toleration he defends his espousal of religious pluralism in maintaining that states should be cautious in allowing the introduction of new religions into their territory, thereby legitimating the move in China to ban Catholic missionaries.
He suggests here that while one might consider the good of Christianity to have a universal application, the way of politics in the spread of religion should give way to the way of God who may move in somewhat curious and mysterious ways to spread his truth.
Norbert Campagna, Raison d’État | A Montesquieu Dictionary
The bottom line here appears to be one step bolder than the last. No wonder the ecclesiastical critics were not satisfied by his responses. The pope had issued the famous bull Unigenitus dei filius in to condemn the writings of Quesnel, a Jansenist sympathizer, but it sparked a long crisis and acrimonious debates over the role of papal and monarchical authority within the Gallican Church. By external toleration he means the willingness to allow the presence of a religious practice outside the dominant culture. By internal toleration he means both acceptance and approval of these rites and beliefs.
He argues that the grounds for each form of toleration are very different.
The first involves no clear challenge to an established set of beliefs as it is founded on a need for public peace. In contrast, internal toleration involves a degree of acceptance of the other and their beliefs as a valid expression of religious sentiment, a disposition he felt was not accessible to believers of all sects.
Internal toleration cannot, by implication, be the basis for a public or universal defense of toleration. My conscience tells me not to approve in my heart those who think differently from me; but my conscience also tells me that there are circumstances when it is my duty to tolerate them externally.
"Discourse on Cicero"
A new edition revised by the author appeared in ; this is the basis for all subsequent editions. Pushing self-censorship still further, between the first and second printings, he inserted notices suppressing other legally doubtful passages, such as a defence of suicide at the end of chapter XII.
Equally he resigned himself to a list of errata which were not all corrections of typographical errors. As a result of these concessions and the aid of P. Frederick II of Prussia appears to have read them with close attention, and the German freemasons made of them a text for combatting tyranny and superstition. The reaction of Voltaire, never particularly well disposed towards Montesquieu, is significant in this respect.
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Toleration
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