theologico-political treatise p3(神学与政治专题研究3)-第8章
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love towards one's neighbour。
（56） VI。 That all those； and those only； who obey God by their manner
of life are saved； the rest of mankind； who live under the sway of their
pleasures； are lost。 （57） If we did not believe this； there would be no
reason for obeying God rather than pleasure。
（58） VII。 Lastly； that God forgives the sins of those who repent。 （59）
No one is free from sin； so that without this belief all would despair of
salvation； and there would be no reason for believing in the mercy of God。
（60） He who firmly believes that God； out of the mercy and grace with
which He directs all things； forgives the sins of men； and who feels his
love of God kindled thereby； he； I say； does really； know Christ according
to the Spirit； and Christ is in him。
（61） No one can deny that all these doctrines are before all things
necessary； to be believed； in order that every man； without exception； may
be able to obey God according to the bidding of the Law above explained；
for if one of these precepts be disregarded obedience is destroyed。 （62）
But as to what God； or the Exemplar of the true life； may be； whether fire；
or spirit； or light； or thought； or what not； this； I say； has nothing to do with
faith any more than has the question how He comes to be the Exemplar of
the true life； whether it be because He has a just and merciful mind； or
because all things exist and act through Him； and consequently that we
understand through Him； and through Him see what is truly just and good。
（63） Everyone may think on such questions as he likes；
（64） Furthermore； faith is not affected； whether we hold that God is
omnipresent essentially or potentially； that He directs all things by
absolute fiat； or by the necessity of His nature； that He dictates laws like a
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prince； or that He sets them forth as eternal truths； that man obeys Him by
virtue of free will； or by virtue of the necessity of the Divine decree； lastly；
that the reward of the good and the punishment of the wicked is natural or
supernatural： these and such like questions have no bearing on faith；
except in so far as they are used as means to give us license to sin more； or
to obey God less。 （65） I will go further； and maintain that every man is
bound to adapt these dogmas to his own way of thinking； and to interpret
them according as he feels that he can give them his fullest and most
unhesitating assent； so that he may the more easily obey God with his
whole heart。
（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 re quire 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；
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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。
（78） Lastly； as what we are now setting forth are the most important
subjects of my treatise； I would most urgently beg the reader； before I
proceed； to read these two chapters with especial attention； and to take the
trouble to weigh them well in his mind： let him take for granted that I have
not written with a view to introducing novelties； but in order to do away
with abuses； such as I hope I may； at some future time； at last see
reformed。
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CHAPTER XV
THEOLOGY IS SHOWN NOT TO BE SUBSERVIENT TO
REASON； NOR REASON TO THEOLOGY： A DEFINITION OF THE
REASON WHICH ENABLES US TO ACCEPT THE AUTHORITY OF
THE BIBLE。
（1） Those who know not that philosophy and reason are distinct；
dispute whether Scripture should be made subservient to reason； or reason
to Scripture： that is； whether the meaning of Scripture should be made to
agreed with reason； or whether reason should be made to agree with
Scripture： the latter position is assumed by the sceptics who deny the
certitude of reason； the former by the dogmatists。 （2） Both parties are； as I
have shown； utterly in the wrong； for either doctrine would require us to
tamper with reason or with Scripture。
（3） We have shown that Scripture does not teach philosophy； but
merely obedience； and that all it contains has been adapted to the
understanding and established opinions of the multitude。 （4） Those；
therefore； who wish to adapt it to philosophy； must needs ascribe to the
prophets many ideas which they never even dreamed of； and give an
extremely forced interpretation to their words： those on the other hand；
who would make reason and philosophy subservient to theology； will be
forced to accept as Divine utterances the prejudices of the ancient Jews；
and to fill and confuse their mind therewith。 （5） In short； one party will run
wild with the aid of reason； and the other will run wild without the aid of
reason。
（6） The first among the Pharisees who openly maintained that
Scripture should be made to agree with reason； was Maimonides； whose
opinion we reviewed； and abundantly refuted in Chap。 VIII。： now；
although this writer had much authority among his contemporaries； he was
deserted on this question by almost all； and the majority went straight over
to the opinion of a certain R。 Jehuda Alpakhar； who； in his anxiety to avoid
the error of Maimonides； fell into another； which was its exact contrary。 （7）
He held that reason should be made subservient； and entirely give way to
Scripture。 （8） He thought that a passage should not be interpreted
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metaphorically； simply because it was repugnant to reason； but only in the
cases when it is inconsistent with Scripture itself … that is； with its clear
doctrines。 （9） Therefore he laid down the universal rule； that whatsoever
Scripture teaches dogmatically； and affirms expressly； must on its own
sole authority be admitted as absolutely true： that there is no doctrine in
the Bible which directly contradicts the general tenour of the whole： but
only some which appear to involve a difference； for the phrases of
Scripture often seem to imply something contrary to what has been
expressly taught。 （10） Such phrases； and such phrases only； we may
interpret metaphorically。
（11） For instance； Scripture clearly teaches the unity of God （see Deut。
vi：4）； nor is there any text distinctly asserting a plurality of gods； but in
several passages God speaks of Himself； and the prophets speak of Him；
in the plural number； such phrases are simply a manner of speaking； and
do not mean that there actually are several gods： they are to be explained
metaphorically； not because a plurality of gods is repugnant to reason； but
because Scripture distinctly asserts that there is only one。
（12） So； again； as Scripture asserts （as Alpakhar thinks） in Deut。 iv：15；
that
