(66) Such was the manner, as we have already pointed out, in which the faith was in old time revealed and written, in accordance with the understanding and opinions of the prophets and people of the period; so, in like fashion, every man is bound to adapt it to his own opinions, so that he may accept it without any hesitation or mental repugnance. (67) We have shown that faith does not so much require truth as piety, and that it is only quickening and pious through obedience, consequently no one is faithful save by obedience alone. (68) The best faith is not necessarily possessed by him who displays the best reasons, but by him who displays the best fruits of justice and charity. (69) How salutary and necessary this doctrine is for a state, in order that men may dwell together in peace and concord; and how many and how great causes of disturbance and crime are thereby cut off, I leave everyone to judge for himself! (70) Before we go further, I may remark that we can, by means of what we have just proved, easily answer the objections raised in Chap. I., when we were discussing God's speaking with the Israelites on Mount Sinai. (71) For, though the voice heard by the Israelites could not give those men any philosophical or mathematical certitude of God's existence, it was yet sufficient to thrill them with admiration for God, as they already knew Him, and to stir them up to obedience: and such was the object of the display. (72) God did not wish to teach the Israelites the absolute attributes of His essence (none of which He then revealed), but to break down their hardness of heart, and to draw them to obedience: therefore He did not appeal to them with reasons, but with the sound of trumpets, thunder, and lightnings. (73) It remains for me to show that between faith or theology, and philosophy, there is no connection, nor affinity. (74) I think no one will dispute the fact who has knowledge of the aim and foundations of the two subjects, for they are as wide apart as the poles. (75) Philosophy has no end in view save truth: faith, as we have abundantly proved, looks for nothing but obedience and piety. (76) Again, philosophy is based on axioms which must be sought from nature alone: faith is based on history and language, and must be sought for only in Scripture and revelation, as we showed in Chap. VII. (77) Faith, therefore, allows the greatest latitude in philosophic speculation, allowing us without blame to think what we like about anything, and only condemning, as heretics and schismatics, those who teach opinions which tend to produce obstinacy, hatred, strife, and anger; while, on the other hand, only considering as faithful those who persuade us, as far as their reason and faculties will permit, to follow justice and charity.