A Theologico Political Treatise [Part III]
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Benedict de Spinoza >> A Theologico Political Treatise [Part III]
(26) He requires, as we have stated, that we should accept as true, or
reject as false, everything asserted or denied by Scripture, and he further
states that Scripture never expressly asserts or denies anything which
contradicts its assertions or negations elsewhere. (27) The rashness of
such a requirement and statement can escape no one. (28) For (passing over
the fact that he does not notice that Scripture consists of different books,
written at different times, for different people, by different authors: and
also that his requirement is made on his own authority without
any corroboration from reason or Scripture) he would be bound to show that
all passages which are indirectly contradictory of the rest, can be
satisfactorily explained metaphorically through the nature of the language
and the context: further, that Scripture has come down to us untampered
with. (29) However, we will go into the matter at length.
(30) Firstly, I ask what shall we do if reason prove recalcitrant? (31)
Shall we still be bound to affirm whatever Scripture affirms, and to deny
whatever Scripture denies? (32) Perhaps it will be answered that Scripture
contains nothing repugnant to reason. (33) But I insist !hat it expressly
affirms and teaches that God is jealous (namely, in the decalogue itself,
and in Exod. xxxiv:14, and in Deut. iv:24, and in many other places), and I
assert that such a doctrine is repugnant to reason. (34) It must, I suppose,
in spite of all, be accepted as true. If there are any passages in
Scripture which imply that God is not jealous, they must be taken
metaphorically as meaning nothing of the kind. (35) So, also, Scripture
expressly states (Exod. xix:20, &c.) that God came down to Mount Sinai, and
it attributes to Him other movements from place to place, nowhere
directly stating that God does not so move. (36) Wherefore, we must take the
passage literally, and Solomon's words (I Kings viii:27), "But will God
dwell on the earth? (37) Behold the heavens and earth cannot contain thee,"
inasmuch as they do not expressly state that God does not move from place to
place, but only imply it, must be explained away till they have no further
semblance of denying locomotion to the Deity. (38) So also we must believe
that the sky is the habitation and throne of God, for Scripture expressly
says so; and similarly many passages expressing the opinions of the prophets
or the multitude, which reason and philosophy, but not Scripture, tell us to
be false, must be taken as true if we are io follow the guidance of our
author, for according to him, reason has nothing to do with the matter. (39)
Further, it is untrue that Scripture never contradicts itself directly, but
only by implication. (40) For Moses says, in so many words (Deut. iv:24),
"The Lord thy God is a consuming fire," and elsewhere expressly denies that
God has any likeness to visible things. (Deut. iv. 12.) (41) If it be
decided that the latter passage only contradicts the former by implication,
and must be adapted thereto, lest it seem to negative it, let us grant that
God is a fire; or rather, lest we should seem to have taken leave
of our senses, let us pass the matter over and take another example.
(42) Samuel expressly denies that God ever repents, "for he is not a man
that he should repent" (I Sam. xv:29). (43) Jeremiah, on the other hand,
asserts that God does repent, both of the evil and of the good which He had
intended to do (Jer. xviii:8-10). (44) What? (45) Are not these two
texts directly contradictory? (46) Which of the two, then, would our author
want to explain metaphorically? (47) Both statements are general, and each
is the opposite of the other - what one flatly affirms, the other flatly,
denies. (48) So, by his own rule, he would be obliged at once to reject them
as false, and to accept them as true.
(49) Again, what is the point of one passage, not being contradicted by
another directly, but only by implication, if the implication is clear, and
the nature and context of the passage preclude metaphorical interpretation?
(50) There are many such instances in the Bible, as we saw in Chap. II.
(where we pointed out that the prophets held different and contradictory
opinions), and also in Chaps. IX. and X., where we drew attention to the
contradictions in the historical narratives. (51) There is no need for me to
go through them all again, for what I have said sufficiently exposes the
absurdities which would follow from an opinion and rule such as we are
discussing, and shows the hastiness of its propounder.
(52) We may, therefore, put this theory, as well as that of Maimonides,
entirely out of court; and we may, take it for indisputable that theology is
not bound to serve reason, nor reason theology, but that each has her own
domain.
(53) The sphere of reason is, as we have said, truth and wisdom; the sphere
of theology, is piety and obedience. (54) The power of reason does not
extend so far as to determine for us that men may be blessed through simple
obedience, without understanding. (55) Theology, tells us nothing else,
enjoins on us no command save obedience, and has neither the will nor the
power to oppose reason: she defines the dogmas of faith (as we pointed out
in the last chapter) only in so far as they may be necessary, for obedience,
and leaves reason to determine their precise truth: for reason is the
light of the mind, and without her all things are dreams and phantoms.
(56) By theology, I here mean, strictly speaking, revelation, in so far as
it indicates the object aimed at by Scripture namely, the scheme and manner
of obedience, or the true dogmas of piety and faith. (57) This may truly be
called the Word of God, which does not consist in a certain number of books
(see Chap. XII.). (58) Theology thus understood, if we regard its precepts
or rules of life, will be found in accordance with reason; and, if we look
to its aim and object, will be seen to be in nowise repugnant thereto,
wherefore it is universal to all men.
(59) As for its bearing on Scripture, we have shown in Chap. VII. that the
meaning of Scripture should be gathered from its own history, and not from
the history of nature in general, which is the basis of philosophy.
(60) We ought not to be hindered if we find that our investigation of the
meaning of Scripture thus conducted shows us that it is here and there
repugnant to reason; for whatever we may find of this sort in the Bible,
which men may be in ignorance of, without injury to their charity, has, we
may be sure, no bearing on theology or the Word of God, and may, therefore,
without blame, be viewed by every one as he pleases.
(61) To sum up, we may draw the absolute conclusion that the Bible must not
be accommodated to reason, nor reason to the Bible.
(62) Now, inasmuch as the basis of theology - the doctrine that man may be
saved by obedience alone - cannot be proved by reason whether it be true or
false, we may be asked, Why, then, should we believe it? (63) If we do so
without the aid of reason, we accept it blindly, and act foolishly and
injudiciously; if, on the other hand, we settle that it can be proved by
reason, theology becomes a part of philosophy, and inseparable therefrom.
(64) But I make answer that I have absolutely established that this basis of
theology cannot be investigated by the natural light of reason, or, at any
rate, that no one ever has proved it by such means, and, therefore,
revelation was necessary. (65) We should, however, make use of our reason,
in order to grasp with moral certainty what is revealed - I say, with moral
certainty, for we cannot hope to attain greater certainty, than the
prophets: yet their certainty was only, moral, as I showed in Chap. II.
(66) Those, therefore, who attempt to set forth the authority of Scripture
with mathematical demonstrations are wholly in error: for the authority, of
the Bible is dependent on the authority of the prophets, and can be
supported by no stronger arguments than those employed in old time by the
prophets for convincing the people of their own authority. (67) Our
certainty on the same subject can be founded on no other basis than that
which served as foundation for the certainty of the prophets.
(68) Now the certainty of the prophets consisted (as we pointed out) in these elements:-
(69) (I.) A distinct and vivid imagination.
(70) (II.) A sign.
(71) (III.) Lastly, and chiefly, a mind turned to what is just and good. It was based on no other
reasons than these, and consequently they cannot prove their authority by any other reasons, either
to the multitude whom they addressed orally, nor to us whom they address in writing.
(72) The first of these reasons, namely, the vivid imagination, could be
valid only for the prophets; therefore, our certainty concerning revelation
must, and ought to be, based on the remaining two - namely, the sign and the
teaching. (73) Such is the express doctrine of Moses, for (in Deut. xviii.)
he bids the people obey the prophet who should give a true sign in the name
of the Lord, but if he should predict falsely, even though it were in the
name of the Lord, he should be put to death, as should also he who strives
to lead away the people from the true religion, though he confirm his
authority with signs and portents. (74) We may compare with the above Deut.
xiii. (75) Whence it follows that a true prophet could be distinguished from
a false one, both by his doctrine and by the miracles he wrought, for Moses
declares such an one to be a true prophet, and bids the people trust him
without fear of deceit. (76) He condemns as false, and worthy, of death,
those who predict anything falsely even in the name of the Lord, or who
preach false gods, even though their miracles be real.
(77) The only reason, then, which we have for belief in Scripture or the
writings of the prophets, is the doctrine we find therein, and the
signs by which it is confirmed. (78) For as we see that the prophets extol
charity and justice above all things, and have no other object, we
conclude that they did not write from unworthy motives, but because they
really thought that men might become blessed through obedience and faith:
further, as we see that they confirmed their teaching with signs and
wonders, we become persuaded that they did not speak at random, nor run riot
in their prophecies. (79) We are further strengthened in our conclusion by
the fact that the morality they teach is in evident agreement with reason,
for it is no accidental coincidence that the Word of God which we find in
the prophets coincides with the Word of God written in our hearts. (80) We
may, I say, conclude this from the sacred books as certainly as did the Jews
of old from the living voice of the prophets: for we showed in Chap. XII.
that Scripture has come down to us intact in respect to its doctrine and
main narratives.
(81) Therefore this whole basis of theology and Scripture, though it does
not admit of mathematical proof, may yet be accepted with the approval of
our judgment. (82) It would be folly to refuse to accept what is confirmed
by such ample prophetic testimony, and what has proved such a comfort to
those whose reason is comparatively weak, and such a benefit to the state; a
doctrine, moreover, which we may believe in without the slightest peril or
hurt, and should reject simply because it cannot be mathematically proved:
it is as though we should admit nothing as true, or as a wise rule of life,
which could ever, in any possible way, be called in question; or as though
most of our actions were not full of uncertainty and hazards.
(83) I admit that those who believe that theology and philosophy are
mutually contradictory, and that therefore either one or the other must be
thrust from its throne - I admit, I say, that such persons are not
unreasonable in attempting to put theology on a firm basis, and to
demonstrate its truth mathematically. (84) Who, unless he were desperate or
mad, would wish to bid an incontinent farewell to reason, or to despise the
arts and sciences, or to deny reason's certitude? (85) But, in the
meanwhile, we cannot wholly absolve them from blame, inasmuch as they invoke
the aid of reason for her own defeat, and attempt infallibly to prove her
fallible. (86) While they are trying to prove mathematically the
authority and truth of theology, and to take away the authority of natural
reason, they are in reality only bringing theology under reason's dominion,
and proving that her authority has no weight unless natural reason be at the
back of it.
(87) If they boast that they themselves assent because of the inward
testimony of the Holy Spirit, and that they only invoke the aid of reason
because of unbelievers, in order to convince them, not even so can this meet
with our approval, for we can easily show that they have spoken either from
emotion or vain-glory. (88) It most clearly follows from the last chapter
that the Holy Spirit only gives its testimony in favour of works, called by
Paul (in Gal. v:22) the fruits of the Spirit, and is in itself really
nothing but the mental acquiescence which follows a good action in our
souls. (89) No spirit gives testimony concerning the certitude of matters
within the sphere of speculation, save only reason, who is mistress, as we
have shown, of the whole realm of truth. (90) If then they assert that they
possess this Spirit which makes them certain of truth, they speak falsely,
and according to the prejudices of the emotions, or else they are in great
dread lest they should be vanquished by philosophers and exposed to public
ridicule, and therefore they flee, as it were, to the altar; but their
refuge is vain, for what altar will shelter a man who has outraged reason?
(91) However, I pass such persons over, for I think I have fulfilled my
purpose, and shown how philosophy should be separated from theology, and
wherein each consists; that neither should be subservient to the other, but
that each should keep her unopposed dominion. (92) Lastly, as occasion
offered, I have pointed out the absurdities, the inconveniences, and the
evils following from the extraordinary confusion which has hitherto
prevailed between the two subjects, owing to their not being properly
distinguished and separated. (93) Before I go further I would expressly
state (though I have said it before) that I consider the utility and the
need for Holy Scripture or Revelation to be very great. (94) For as we
cannot perceive by the natural light of reason that simple obedience is the
path of salvation [Endnote 25], and are taught by revelation only that it is
so by the special grace of God, which our reason cannot attain, it follows
that the Bible has brought a very great consolation to mankind. (95) All
are able to obey, whereas there are but very few, compared with the
aggregate of humanity, who can acquire the habit of virtue under the unaided
guidance of reason. (96) Thus if we had not the testimony of Scripture, we
should doubt of the salvation of nearly all men.
End of Part 3 - Chapters XI to XV.
AUTHOR'S ENDNOTES TO THE THEOLOGICO-POLITICAL TREATISE
CHAPTER XI.
Endnote 24. (1) "Now I think." (2) The translators render the {Greek}
word "I infer", and assert that Paul uses it as synonymous with {a Greek
word}. (3) But the former word has, in Greek, the same meaning as the Hebrew
word rendered to think, to esteem, to judge. (4) And this signification
would be in entire agreement with the Syriac translation. (5) This Syriac
translation (if it be a translation, which is very doubtful, for we know
neither the time of its appearance, nor the translators and Syriac was the
vernacular of the Apostles) renders the text before us in a way well
explained by Tremellius as "we think, therefore."
CHAPTER XV.
Endnote 25. (1) "That simple obedience is the path of salvation." (2)
In other words, it is enough for salvation or blessedness, that we should
embrace the Divine decrees as laws or commands; there is no need to conceive
them as eternal truths. (3) This can be taught us by Revelation, not Reason,
as appears from the demonstrations given in Chapter IV.
End of Part III - Chapters XI to XV.
End of Part III