theologico-political treatise p2(神学与政治专题研究2)-第13章
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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 interpretations given by philosophers were
infallible。
（172） Truly this would be a new form of ecclesiastical authority； and a
new sort of priests or pontiffs； more likely to excite men's ridicule than
their veneration。 （173） Certainly our method demands a knowledge of
Hebrew for which the masses have no leisure； but no such objection as the
foregoing can be brought against us。 （174） For the ordinary Jews or
Gentiles； to whom the prophets and apostles preached and wrote；
understood the language； and； consequently； the intention of the prophet or
apostle addressing them； but they did not grasp the intrinsic reason of what
was preached； which； according to Maimonides； would be necessary for
an understanding of it。
（175） There is nothing； then； in our method which renders it necessary
that the masses should follow the testimony of commentators； for I point
to a set of unlearned people who understood the language of the prophets
and apostles； whereas Maimonides could not point to any such who could
arrive at the prophetic or apostolic meaning through their knowledge of
the causes of things。
（176） As to the multitude of our own time； we have shown that
whatsoever is necessary to salvation； though its reasons may be unknown；
can easily be understood in any language； because it is thoroughly
ordinary and usual； it is in such understanding as this that the masses
acquiesce； not in the testimony of commentators； with regard to other
questions； the ignorant and the learned fare alike。
（177） But let us return to the opinion of Maimonides； and examine it
more closely。 In the first place； he supposes that the prophets were in
entire agreement one with another； and that they were consummate
philosophers and theologians； for he would have them to have based their
conclusions on the absolute truth。 （178） Further； he supposes that the sense
of Scripture cannot be made plain from Scripture itself； for the truth of
things is not made plain therein （in that it does not prove any thing； nor
teach the matters of which it speaks through their definitions and first
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causes）； therefore； according to Maimonides； the true sense of Scripture
cannot be made plain from itself； and must not be there sought。
（179） The falsity of such a doctrine is shown in this very chapter； for
we have shown both by reason and examples that the meaning of Scripture
is only made plain through Scripture itself； and even in questions
deducible from ordinary knowledge should be looked for from no other
source。
（180） Lastly； such a theory supposes that we may explain the words of
Scripture according to our preconceived opinions； twisting them about；
and reversing or completely changing the literal sense； however plain it
may be。 （181） Such licence is utterly opposed to the teaching of this and
the preceding chapters； and； moreover； will be evident to everyone as rash
and excessive。
（182） But if we grant all this licence； what can it effect after all？
Absolutely nothing。 （183） Those things which cannot be demonstrated；
and which make up the greater part of Scripture； cannot be examined by
reason； and cannot therefore be explained or interpreted by this rule；
whereas； on the contrary； by following our own method； we can explain
many questions of this nature； and discuss them on a sure basis； as we
have already shown； by reason and example。 （184） Those matters which
are by their nature comprehensible we can easily explain； as has been
pointed out； simply by means of the context。
（185） Therefore； the method of Maimonides is clearly useless： to
which we may add； that it does away with all the certainty which the
masses acquire by candid reading； or which is gained by any other persons
in any other way。 （186） In conclusion； then； we dismiss Maimonides'
theory as harmful； useless； and absurd。
（187） As to the tradition of the Pharisees； we have already shown that
it is not consistent； while the authority of the popes of Rome stands in
need of more credible evidence； the latter； indeed； I reject simply on this
ground；
