theologico-political treatise p1(神学与政治专题研究1)-第15章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
（40） I。… That it is universal or common to all men； for we have deduced
it from universal human nature。
（41） II。 That it does not depend on the truth of any historical narrative
whatsoever； for inasmuch as this natural Divine law is comprehended
solely by the consideration of human nature； it is plain that we can
conceive it as existing as well in Adam as in any other man； as well in a
man living among his fellows； as in a man who lives by himself。
（42） The truth of a historical narrative； however assured； cannot give
us the knowledge nor consequently the love of God； for love of God
springs from knowledge of Him； and knowledge of Him should be derived
from general ideas； in themselves certain and known； so that the truth of a
historical narrative is very far from being a necessary requisite for our
attaining our highest good。
（43） Still； though the truth of histories cannot give us the knowledge
and love of God； I do not deny that reading them is very useful with a
view to life in the world； for the more we have observed and known of
men's customs and circumstances； which are best revealed by their actions；
the more warily we shall be able to order our lives among them； and so far
as reason dictates to adapt our actions to their dispositions。
（44） III。 We see that this natural Divine law does not demand the
performance of ceremonies … that is； actions in themselves indifferent；
which are called good from the fact of their institution； or actions
symbolizing something profitable for salvation； or （if one prefers this
definition） actions of which the meaning surpasses human understanding。
（45） The natural light of reason does not demand anything which it is itself
unable to supply； but only such as it can very clearly show to be good； or a
means to our blessedness。 （46） Such things as are good simply because
they have been commanded or instituted； or as being symbols of
58
… Page 59…
A Theologico…Political Treatise
something good； are mere shadows which cannot be reckoned among
actions that are the offsprings as it were； or fruit of a sound mind and of
intellect。 （47） There is no need for me to go into this now in more detail。
（48） IV。 Lastly； we see that the highest reward of the Divine law is the
law itself； namely； to know God and to love Him of our free choice； and
with an undivided and fruitful spirit； while its penalty is the absence of
these things； and being in bondage to the flesh … that is； having an
inconstant and wavering spirit。
（49） These points being noted； I must now inquire： （50） I。 Whether by
the natural light of reason we can conceive of God as a law…
giver or potentate ordaining laws for men？ （51） II。 What is the teaching of
Holy Writ concerning this natural light of reason and natural
law？ （52） III。 With what objects were ceremonies formerly instituted？ （53）
IV。 Lastly； what is the good gained by knowing the sacred
histories and believing them？
（54） Of the first two I will treat in this chapter； of the remaining two in
the following one。
（55） Our conclusion about the first is easily deduced from the nature of
God's will； which is only distinguished from His understanding in relation
to our intellect … that is； the will and the understanding of God are in
reality one and the same； and are only distinguished in relation to our
thoughts which we form concerning God's understanding。 （56） For
instance； if we are only looking to the fact that the nature of a triangle is
from eternity contained in the Divine nature as an eternal verity； we say
that God possesses the idea of a triangle； or that He understands the nature
of a triangle； but if afterwards we look to the fact that the nature of a
triangle is thus contained in the Divine nature； solely by the necessity of
the Divine nature； and not by the necessity of the nature and essence of a
triangle … in fact； that the necessity of a triangle's essence and nature； in so
far as they are conceived of as eternal verities； depends solely on the
necessity of the Divine nature and intellect； we then style God's will or
decree； that which before we styled His intellect。 （57） Wherefore we make
one and the same affirmation concerning God when we say that He has
from eternity decreed that three angles of a triangle are equal to two right
59
… Page 60…
A Theologico…Political Treatise
angles； as when we say that He has understood it。
（58） Hence the affirmations and the negations of God always involve
necessity or truth； so that； for example； if God said to Adam that He did
not wish him to eat of the tree of knowledge of good and evil； it would
have involved a contradiction that Adam should have been able to eat of it；
and would therefore have been impossible that he should have so eaten；
for the Divine command would have involved an eternal necessity and
truth。 （59） But since Scripture nevertheless narrates that God did give this
command to Adam； and yet that none the less Adam ate of the tree； we
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
60
… Page 61…
A Theologico…Political Treatise
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
61
… Page 62…
A Theologico…Political Treatise
heaven； He doubtless taught His doctrines as eternal truths； and did not lay
them down as laws； thu
