 The second chapter, one of the most famous and widely discussed in the treatise, ushers us into the heart of the matter. It contains a dense series of arguments against religion in general and Christianity in particular. These objections are presented in such a crude light and in a succession so beleaguered by questions that they provoked perplexity and anxiety, in both Catholic and Protestant camps, even before the book was published. After the objections have been listed, the replies to them are given in the central and concluding chapters. The remaining chapters of the first part are devoted to demonstrating that religion is natural and inherent in every aspect of nature, which is the expression of divine craftsmanship. From the axiom of the existence of God as Reason and Wisdom diffused in every aspect of reality derive corollaries concerning the “vestiges” of the Trinity that shine forth in every natural entity; the rationality of the Incarnation; the influence of providence on the world, which is the theater and effigy of the divinity, not a dark labyrinth of suffering; the non-existence of death and the relativity of evil, which is connected to non-being, itself necessary in order to distinguish between things; the deep solidarity of human beings with nature but at the same time their inherent divinity and eminence that enables them to elevate themselves to a higher world. Next comes the vexed problem of the immortality of the soul, a certainty arrived at by paths that are different from those of the Aristotelian tradition and that insist on the distinctiveness of humans as the sole beings able to transcend their own natural limits and gain awareness of their relationship to the infinite. In the ninth chapter Campanella reaffirms, against any skeptical position, that the existence of many false religions is not a sufficient reason for concluding that all religions are fundamentally false, just as the lack of skill on the part of many doctors does not demonstrate the falsity of medicine. If it is true that there are differences between the various religions, with their distinctive rites and supernatural beliefs, it is also true that “human beings have a natural inclination toward justice and toward living within a religion” and that religion is part “of the law of nature”. A confirmation that religion is natural is provided by the fact that it is the indispensable foundation and connective tissue of every political organization, which would not be able to survive and would dissolve without religion. The central chapters then attempt to prove that positive laws are nothing but special cases of the same primary law of nature, since if they are reasonable and just, they participate in the Divine Word, source of all rationality and all virtue. If there is only one natural law and it depends on the unique eternal law, all humans, if they live according to reason, are implicitly and explicitly Christians. Christianity is not one sect among many, but rather, as the explication of the Word, coincides with natural religion, completed and perfected by supernatural beliefs, dogmas and ceremonies that are not alien to rationality and to nature. Christianity, whether on account of its simplicity and the universality of its moral message or because its ceremonial apparatus completes and perfects nature, turns out to be the religion that is most in conformity with nature and, consequently, opens up the possibility of a confluence of all beliefs in one universal religion common to all peoples.