theologico-political treatise p2(神学与政治专题研究2)-第11节
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vicissitudes of his book； nor its various readings； nor how； nor by whose
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advice it has been received。
（139） What we here say of Euclid might equally be said of any book
which treats of things by their nature perceptible： thus we conclude that
we can easily follow the intention of Scripture in moral questions； from
the history we possess of it； and we can be sure of its true meaning。
（140） The precepts of true piety are expressed in very ordinary
language； and are equally simple and easily understood。 （141） Further； as
true salvation and blessedness consist in a true assent of the soul … and we
truly assent only to what we clearly understand … it is most plain that we
can follow with certainty the intention of Scripture in matters relating to
salvation and necessary to blessedness； therefore； we need not be much
troubled about what remains： such matters； inasmuch as we generally
cannot grasp them with our reason and understanding； are more curious
than profitable。
（142） I think I have now set forth the true method of Scriptural
interpretation； and have sufficiently explained my own opinion thereon。
（143） Besides； I do not doubt that everyone will see that such a method
only requires the aid of natural reason。 （144） The nature and efficacy of
the natural reason consists in deducing and proving the unknown from the
known； or in carrying premises to their legitimate conclusions； and these
are the very processes which our method desiderates。 （145） Though we
must admit that it does not suffice to explain everything in the Bible； such
imperfection does not spring from its own nature； but from the fact that the
path which it teaches us； as the true one； has never been tended or trodden
by men； and has thus； by the lapse of time； become very difficult； and
almost impassable； as； indeed； I have shown in the difficulties I draw
attention to。
（146） There only remains to examine the opinions of those who differ
from me。 （147） The first which comes under our notice is； that the light of
nature has no power to interpret Scripture； but that a supernatural faculty
is required for the task。 （148） What is meant by this supernatural faculty I
will leave to its propounders to explain。 （149） Personally； I can only
suppose that they have adopted a very obscure way of stating their
complete uncertainty about the true meaning of Scripture。 （150） If we look
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at their interpretations； they contain nothing supernatural； at least nothing
but the merest conjectures。
（151） Let them be placed side by side with the interpretations of those
who frankly confess that they have no faculty beyond their natural ones；
we shall see that the two are just alike … both human； both long pondered
over； both laboriously invented。 （152） To say that the natural reason is
insufficient for such results is plainly untrue； firstly； for the reasons above
stated； namely； that the difficulty of interpreting Scripture arises from no
defect in human reason； but simply from the carelessness （not to say
malice） of men who neglected the history of the Bible while there were
still materials for inquiry； secondly； from the fact （admitted； I think； by all）
that the supernatural faculty is a Divine gift granted only to the faithful。
（153） But the prophets and apostles did not preach to the faithful only； but
chiefly to the unfaithful and wicked。 （154） Such persons； therefore； were
able to understand the intention of the prophets and apostles； otherwise the
prophets and apostles would have seemed to be preaching to little boys
and infants； not to men endowed with reason。 （155） Moses； too； would
have given his laws in vain； if they could only be comprehended by the
faithful； who need no law。 （156） Indeed； those who demand supernatural
faculties for comprehending the meaning of the prophets and apostles
seem truly lacking in natural faculties； so that we should hardly suppose
such persons the possessors of a Divine supernatural gift。
（157） The opinion of Maimonides was widely different。 （158） He
asserted that each passage in Scripture admits of various； nay； contrary；
meanings； but that we could never be certain of any particular one till we
knew that the passage； as we interpreted it； contained nothing contrary or
repugnant to reason。 （159） If the literal meaning clashes with reason；
though the passage seems in itself perfectly clear； it must be interpreted in
some metaphorical sense。 （160） This doctrine he lays down very plainly in
chap。 xxv。 part ii。 of his book； 〃More Nebuchim；〃 for he says： 〃Know that
we shrink not from affirming that the world hath existed from eternity；
because of what Scripture saith concerning the world's creation。 （161） For
the texts which teach that the world was created are not more in number
than those which teach that God hath a body； neither are the approaches in
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this matter of the world's creation closed； or even made hard to us： so that
we should not be able to explain what is written； as we did when we
showed that God hath no body； nay； peradventure； we could explain and
make fast the doctrine of the world's eternity more easily than we did
away with the doctrines that God hath a beatified body。 （162） Yet two
things hinder me from doing as I have said； and believing that the world is
eternal。 （163） As it hath been clearly shown that God hath not a body； we
must perforce explain all those passages whereof the literal sense agreeth
not with the demonstration； for sure it is that they can be so explained。
（164） But the eternity of the world hath not been so demonstrated；
therefore it is not necessary to do violence to Scripture in support of some
common opinion； whereof we might； at the bidding of reason； embrace the
contrary。〃
（165） Such are the words of Maimonides； and they are evidently
sufficient to establish our point： for if he had been convinced by reason
that the world is eternal； he would not have hesitated to twist and explain
away the words of Scripture till he made them appear to teach this
doctrine。 （166） He would have felt quite sure that Scripture； though
everywhere plainly denying the eternity of the world； really intends to
teach it。 （167） So that； however clear the meaning of Scripture may be； he
would not feel certain of having grasped it； so long as he remained
doubtful of the truth of what； was written。 （168） For we are in doubt
whether a thing is in conformity with reason； or contrary thereto； so long
as we are uncertain of its truth； and； consequently； we cannot be sure
whether the literal meaning of a passage be true or false。
（169） If such a theory as this were sound； I would certainly grant that
some faculty beyond the natural reason is required for interpreting
Scripture。 （170） For nearly all things that we find in Scripture cannot be
inferred from known principles of the natural reason； and； therefore； we
should be unable to come to any conclusion about their truth； or about the
real meaning and intention of Scripture； but should stand in need of some
further assistance。
（171） Further； the truth of this theory would involve that the masses；
having generally no comprehension of； nor leisure for； detailed proofs；
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would be reduced to receiving all their knowledge of Scripture on the
authority and testimony of philosophers； and； consequently； would be
compelled to suppose that the interpretati
