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第21章

theologico-political treatise p1(神学与政治专题研究1)-第21章


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must perforce say that God revealed to Adam the evil which would surely 

follow if he should eat of the tree; but did not disclose that such evil would 

of necessity come to pass。 (60) Thus it was that Adam took the revelation 

to be not an eternal and necessary truth; but a law … that is; an ordinance 

followed by gain or loss; not depending necessarily on the nature of the act 

performed; but solely on the will and absolute power of some potentate; so 

that the revelation in question was solely in relation to Adam; and solely 

through his lack of knowledge a law; and God was; as it were; a lawgiver 

and potentate。 (61) From the same cause; namely; from lack of knowledge; 

the Decalogue in relation to the Hebrews was a law; for since they knew 

not the existence of God as an eternal truth; they must have taken as a law 

that which was revealed to them in the Decalogue; namely; that God exists; 

and that God only should be worshipped。 (62) But if God had spoken to 

them   without      the   intervention   of   any   bodily   means;    immediately   they 

would have perceived it not as a law; but as an eternal truth。 

     (63) What we have said about the Israelites and Adam; applies also to 

all the prophets who wrote laws in God's name … they did not adequately 

conceive God's decrees as eternal truths。 (64) For instance; we must say of 

Moses that from revelation; from the basis of what was revealed to him; he 

perceived the method by which the Israelitish nation could best be united 

in a particular territory; and could form a body politic or state; and further 

that    he   perceived    the   method     by   which     that   nation   could    best   be 

constrained to obedience; but he did not perceive; nor was it revealed to 

him; that this method was absolutely the best; nor that the obedience of the 

people   in   a   certain   strip   of   territory  would   necessarily  imply  the   end   he 



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had in view。 (65) Wherefore he perceived these things not as eternal truths; 

but as precepts and ordinances; and he ordained them as laws of God; and 

thus it came to be that he conceived God as a ruler; a legislator; a king; as 

merciful; just; &c。; whereas such qualities are simply attributes of human 

nature; and utterly alien from the nature of the Deity。 (66)Thus much we 

may affirm of the prophets who wrote laws in the name of God; but we 

must   not   affirm   it   of   Christ;   for   Christ;   although   He   too   seems   to   have 

written laws in the name of God; must be taken to have had a clear and 

adequate      perception;     for  Christ    was    not  so   much     a  prophet     as  the 

mouthpiece   of   God。  (67)   For   God   made   revelations to   mankind   through 

Christ   as   He   had   before   done   through   angels   …   that   is;   a   created   voice; 

visions;    &c。    (68)   It  would    be  as   unreasonable      to  say   that  God    had 

accommodated   his   revelations   to   the   opinions   of   Christ   as   that   He   had 

before accommodated them to the opinions of angels (that is; of a created 

voice or visions) as matters to be revealed to the prophets; a wholly absurd 

hypothesis。 (69) Moreover; Christ was sent to teach not only the Jews but 

the   whole   human   race;   and   therefore   it   was   not   enough   that   His   mind 

should be accommodated to the opinions the Jews alone; but also to the 

opinion and fundamental teaching common to the whole human race … in 

other words; to ideas universal and true。 (70) Inasmuch as God revealed 

Himself   to   Christ;   or   to   Christ's   mind   immediately;   and   not   as   to   the 

prophets through words and symbols; we must needs suppose that Christ 

perceived truly what was revealed; in other words; He understood it; for a; 

matter   is   understood   when   it   is   perceived   simply   by   the   mind   without 

words or symbols。 

     (71) Christ; then; perceived (truly and adequately) what was revealed; 

and if He ever proclaimed such revelations as laws; He did so because of 

the ignorance and obstinacy of the people; acting in this respect the part of 

God; inasmuch as He accommodated Himself to the comprehension of the 

people;     and   though    He    spoke   somewhat       more    clearly   than   the  other 

prophets;     yet   He   taught    what    was   revealed     obscurely;    and   generally 

through parables;  especially  when He   was   speaking   to those to   whom  it 

was not yet given to understand the kingdom of heaven。 (See Matt。 xiii:10; 

&c。) (72) To those to whom it was given to understand the mysteries of 



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heaven; He doubtless taught His doctrines as eternal truths; and did not lay 

them     down     as  laws;   thus   freeing    the   minds    of  His   hearers    from    the 

bondage of that law which He further confirmed and established。 (73) Paul 

apparently   points   to   this   more   than   once   (e。g。   Rom。   vii:6;   and   iii:28); 

though he never himself seems to wish to speak openly; but; to quote his 

own     words     (Rom。     iii:6;  and   vi:19);   〃merely     humanly。〃     (74)    This   he 

expressly states when he calls God just; and it was doubtless in concession 

to   human   weakness   that   he   attributes   mercy;   grace;   anger;   and   similar 

qualities to God; adapting his language to the popular mind; or; as he puts 

it   (1  Cor。    iii:1;  2);  to  carnal    men。    (75)   In   Rom。    ix:18;    he   teaches 

undisguisedly   that   God's   auger   and   mercy   depend   not   on   the   actions   of 

men; but on God's own nature or will; further; that no one is justified by 

the works of the law; but only by faith; which he seems to identify with the 

full assent of the soul; lastly; that no one is blessed unless he have in him 

the mind of Christ (Rom。 viii:9); whereby he perceives the laws of God as 

eternal   truths。   (76)   We   conclude;   therefore;   that   God   is   described   as   a 

lawgiver or prince; and styled just; merciful; &c。; merely in concession to 

popular understanding; and the imperfection of popular knowledge; that in 

reality God acts and directs all things simply by the necessity of His nature 

and perfection; and that His decrees and volitions are eternal truths; and 

always involve necessity。 (77) So much for the first point which I wished 

to explain and demonstrate。 

     (78) Passing on to the second point; let us search the sacred pages for 

their teaching concerning the light of nature and this Divine law。 (79) The 

first doctrine we find in the history of the first man; where it is narrated 

that   God   commanded   Adam   not   to   eat   of   the   fruit   of   the   tree   of   the 

knowledge   of   good   and   evil;   this   seems   to   mean   that   God   commanded 

Adam   to   do   and   to   seek   after   righteousness   because   it   was   good;   not 

because the contrary was evil: that is; to seek the good for its own sake; 

not from fear of evil。 (80) We have seen that he who acts rightly from the 

true    knowledge      and    love   of  right;   acts   with   freedom     and    constancy; 

whereas he who acts from fear of evil; is under the constraint of evil; and 

acts in bondage under external control。 (81) So that this commandment of 

God to Adam comprehends the whole Divine natural law; and absolutely 



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agrees   with   the   dictates   of   the   light   of   nature;   nay;   it   would   be   easy   to 

explain on this basis the whole history or allegory of the first man。 (82) 

But I prefer to pass 

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