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Page 12
(5) Ambition and unscrupulousness have waxed so powerful, that religion is
thought to consist, not so much in respecting the writings of the Holy
Ghost, as in defending human commentaries, so that religion is no longer
identified with charity, but with spreading discord and propagating
insensate hatred disguised under the name of zeal for the Lord, and eager
ardour.
(6) To these evils we must add superstition, which teaches men to despise
reason and nature, and only to admire and venerate that which is repugnant
to both: whence it is not wonderful that for the sake of increasing the
admiration and veneration felt for Scripture, men strive to explain it so as
to make it appear to contradict, as far as possible, both one and the other:
thus they dream that most profound mysteries lie hid in the Bible, and weary
themselves out in the investigation of these absurdities, to the neglect of
what is useful. (7) Every result of their diseased imagination they
attribute to the Holy Ghost, and strive to defend with the utmost zeal and
passion; for it is an observed fact that men employ their reason to defend
conclusions arrived at by reason, but conclusions arrived at by the passions
are defended by the passions.
(8) If we would separate ourselves from the crowd and escape from
theological prejudices, instead of rashly accepting human commentaries for
Divine documents, we must consider the true method of interpreting Scripture
and dwell upon it at some length: for if we remain in ignorance of this we
cannot know, certainly, what the Bible and the Holy Spirit wish to teach.
(9)I may sum up the matter by saying that the method of interpreting
Scripture does not widely differ from the method of interpreting nature - in
fact, it is almost the same. (10) For as the interpretation of nature
consists in the examination of the history of nature, and therefrom
deducing definitions of natural phenomena on certain fixed axioms, so
Scriptural interpretation proceeds by the examination of Scripture, and
inferring the intention of its authors as a legitimate conclusion from its
fundamental principles. (11) By working in this manner everyone will
always advance without danger of error - that is, if they admit no
principles for interpreting Scripture, and discussing its contents save such
as they find in Scripture itself - and will be able with equal security to
discuss what surpasses our understanding, and what is known by the natural
light of reason.
(12) In order to make clear that such a method is not only correct, but is
also the only one advisable, and that it agrees with that employed in
interpreting nature, I must remark that Scripture very often treats of
matters which cannot be deduced from principles known to reason: for it is
chiefly made up of narratives and revelation: the narratives generally
contain miracles - that is, as we have shown in the last chapter, relations
of extraordinary natural occurrences adapted to the opinions and judgment of
the historians who recorded them: the revelations also were adapted to the
opinions of the prophets, as we showed in Chap. II., and in themselves
surpassed human comprehension. (13) Therefore the knowledge of all these -
that is, of nearly the whole contents of Scripture, must be sought from
Scripture alone, even as the knowledge of nature is sought from nature. (14)
As for the moral doctrines which are also contained in the Bible, they may
be demonstrated from received axioms, but we cannot prove in the same manner
that Scripture intended to teach them, this can only be learned from
Scripture itself.
(15) If we would bear unprejudiced witness to the Divine origin of
Scripture, we must prove solely on its own authority that it teaches true
moral doctrines, for by such means alone can its Divine origin be
demonstrated: we have shown that the certitude of the prophets depended
chiefly on their having minds turned towards what is just and good,
therefore we ought to have proof of their possessing this quality before we
repose faith in them. (16) From miracles God's divinity cannot be proved, as
I have already shown, and need not now repeat, for miracles could be
wrought by false prophets. (17) Wherefore the Divine origin of Scripture
must consist solely in its teaching true virtue. (18) But we must come to
our conclusion simply on Scriptural grounds, for if we were unable to do so
we could not, unless strongly prejudiced accept the Bible and bear
witness to its Divine origin.
(19) Our knowledge of Scripture must then be looked for in Scripture only.
(20) Lastly, Scripture does not give us definition of things any more than
nature does: therefore, such definitions must be sought in the latter case
from the diverse workings of nature; in the former case, from the various
narratives about the given subject which occur in the Bible.
(21) The universal rule, then, in interpreting Scripture is to accept
nothing as an authoritative Scriptural statement which we do not perceive
very clearly when we examine it in the light of its history. (22) What I
mean by its history, and what should be the chief points elucidated, I will
now explain.
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