Theologico-Political Treatise Volume III Part 2

(52) III. That He is omnipresent, or that all things are open to Him, for if anything could be supposed to be concealed from Him, or to be unnoticed by, Him, we might doubt or be ignorant of the equity of His judgment as directing all things.

(53) IV. That He has supreme right and dominion over all things, and that He does nothing under compulsion, but by His absolute fiat and grace. (54) All things are bound to obey Him, He is not bound to obey any.

(55) V. That the wors.h.i.+p of G.o.d consists only in justice and charity, or love towards one's neighbour.

(56) VI. That all those, and those only, who obey G.o.d 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 G.o.d rather than pleasure.

(58) VII. Lastly, that G.o.d 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 G.o.d.

(60) He who firmly believes that G.o.d, out of the mercy and grace with which He directs all things, forgives the sins of men, and who feels his love of G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d 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 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 G.o.d 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 a.s.sent, so that he may the more easily obey G.o.d 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 fas.h.i.+on, 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 G.o.d'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 cert.i.tude of G.o.d's existence, it was yet sufficient to thrill them with admiration for G.o.d, as they already knew Him, and to stir them up to obedience: and such was the object of the display.

(72) G.o.d 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, 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 lat.i.tude 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.

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 a.s.sumed by the sceptics who deny the cert.i.tude 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 mult.i.tude. (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 pa.s.sage should not be interpreted 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 G.o.d (see Deut.

vi:4), nor is there any text distinctly a.s.serting a plurality of G.o.ds; but in several pa.s.sages G.o.d 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 G.o.ds: they are to be explained metaphorically, not because a plurality of G.o.ds is repugnant to reason, but because Scripture distinctly a.s.serts that there is only one.

(12) So, again, as Scripture a.s.serts (as Alpakhar thinks) in Deut. iv:15, that G.o.d is incorporeal, we are bound, solely by the authority of this text, and not by reason, to believe that G.o.d has no body: consequently we must explain metaphorically, on the sole authority of Scripture, all those pa.s.sages which attribute to G.o.d hands, feet, &c., and take them merely as figures of speech. (13) Such is the opinion of Alpakhar. In so far as he seeks to explain Scripture by Scripture, I praise him, but I marvel that a man gifted with reason should wish to debase that faculty. (14) It is true that Scripture should be explained by Scripture, so long as we are in difficulties about the meaning and intention of the prophets, but when we have elicited the true meaning, we must of necessity make use of our judgment and reason in order to a.s.sent thereto. (15) If reason, however, much as she rebels, is to be entirely subjected to Scripture, I ask, are we to effect her submission by her own aid, or without her, and blindly? (16) If the latter, we shall surely act foolishly and injudiciously; if the former, we a.s.sent to Scripture under the dominion of reason, and should not a.s.sent to it without her. (17) Moreover, I may ask now, is a man to a.s.sent to anything against his reason? (18) What is denial if it be not reason's refusal to a.s.sent? (19) In short, I am astonished that anyone should wish to subject reason, the greatest of gifts and a light from on high, to the dead letter which may have been corrupted by human malice; that it should be thought no crime to speak with contempt of mind, the true handwriting of G.o.d's Word, calling it corrupt, blind, and lost, while it is considered the greatest of crimes to say the same of the letter, which is merely the reflection and image of G.o.d's Word. (20) Men think it pious to trust nothing to reason and their own judgment, and impious to doubt the faith of those who have transmitted to us the sacred books. (21) Such conduct is not piety, but mere folly. And, after all, why are they so anxious? What are they afraid of? (22) Do they think that faith and religion cannot be upheld unless - men purposely keep themselves in ignorance, and turn their backs on reason? (23) If this be so, they have but a timid trust in Scripture.

(23) However, be it far from me to say that religion should seek to enslave reason, or reason religion, or that both should not be able to keep their sovereignity in perfect harmony. (24) I will revert to this question presently, for I wish now to discuss Alpakhar's rule.

(26) He requires, as we have stated, that we should accept as true, or reject as false, everything a.s.serted or denied by Scripture, and he further states that Scripture never expressly a.s.serts or denies anything which contradicts its a.s.sertions or negations elsewhere. (27) The rashness of such a requirement and statement can escape no one. (28) For (pa.s.sing 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 pa.s.sages 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 G.o.d is jealous (namely, in the decalogue itself, and in Exod. x.x.xiv:14, and in Deut. iv:24, and in many other places), and I a.s.sert 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 pa.s.sages in Scripture which imply that G.o.d 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 G.o.d came down to Mount Sinai, and it attributes to Him other movements from place to place, nowhere directly stating that G.o.d does not so move. (36) Wherefore, we must take the pa.s.sage literally, and Solomon's words (I Kings viii:27), "But will G.o.d dwell on the earth? (37) Behold the heavens and earth cannot contain thee,"

inasmuch as they do not expressly state that G.o.d 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 G.o.d, for Scripture expressly says so; and similarly many pa.s.sages expressing the opinions of the prophets or the mult.i.tude, 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 G.o.d is a consuming fire," and elsewhere expressly denies that G.o.d has any likeness to visible things. (Deut. iv. 12.) (41) If it be decided that the latter pa.s.sage only contradicts the former by implication, and must be adapted thereto, lest it seem to negative it, let us grant that G.o.d is a fire; or rather, lest we should seem to have taken leave of our senses, let us pa.s.s the matter over and take another example.

(42) Samuel expressly denies that G.o.d ever repents, "for he is not a man that he should repent" (I Sam. xv:29). (43) Jeremiah, on the other hand, a.s.serts that G.o.d 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 pa.s.sage, not being contradicted by another directly, but only by implication, if the implication is clear, and the nature and context of the pa.s.sage 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 G.o.d, 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 G.o.d, 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 mult.i.tude 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 G.o.ds, 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 G.o.d which we find in the prophets coincides with the Word of G.o.d 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 cert.i.tude? (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 a.s.sent 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 cert.i.tude 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 a.s.sert 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 pa.s.s 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. .h.i.therto 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 G.o.d, 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.