theologico-political treatise p2(神学与政治专题研究2)-第1节
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A Theologico…Political Treatise Part 2
A Theologico…Political
Treatise Part 2
Chapters VI to X
Baruch Spinoza
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A Theologico…Political Treatise Part 2
CHAPTER VI。 … OF
MIRACLES。
（1） As men are accustomed to call Divine the knowledge which
transcends human understanding； so also do they style Divine； or the work
of God； anything of which the cause is not generally known： for the
masses think that the power and providence of God are most clearly
displayed by events that are extraordinary and contrary to the conception
they have formed of nature； especially if such events bring them any profit
or convenience： they think that the clearest possible proof of God's
existence is afforded when nature； as they suppose； breaks her accustomed
order； and consequently they believe that those who explain or endeavour
to understand phenomena or miracles through their natural causes are
doing away with God and His providence。 （2） They suppose； forsooth； that
God is inactive so long as nature works in her accustomed order； and vice
versa； that the power of nature and natural causes are idle so long as God
is acting： thus they imagine two powers distinct one from the other； the
power of God and the power of nature； though the latter is in a sense
determined by God； or （as most people believe now） created by Him。 （3）
What they mean by either； and what they understand by God and nature
they do not know； except that they imagine the power of God to be like
that of some royal potentate； and nature's power to consist in force and
energy。
（4） The masses then style unusual phenomena； 〃miracles；〃 and partly
from piety； partly for the sake of opposing the students of science； prefer
to remain in ignorance of natural causes； and only to hear of those things
which they know least； and consequently admire most。 （5） In fact； the
common people can only adore God； and refer all things to His power by
removing natural causes； and conceiving things happening out of their due
course； and only admires the power of God when the power of nature is
conceived of as in subjection to it。
（6） This idea seems to have taken its rise among the early Jews who
saw the Gentiles round them worshipping visible gods such as the sun； the
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moon； the earth； water； air； &c。； and in order to inspire the conviction that
such divinities were weak and inconstant； or changeable； told how they
themselves were under the sway of an invisible God； and narrated their
miracles； trying further to show that the God whom they worshipped
arranged the whole of nature for their sole benefit： this idea was so
pleasing to humanity that men go on to this day imagining miracles； so
that they may believe themselves God's favourites； and the final cause for
which God created and directs all things。
（7） What pretension will not people in their folly advance！ （8） They
have no single sound idea concerning either God or nature； they confound
God's decrees with human decrees； they conceive nature as so limited that
they believe man to be its chief part！ （9） I have spent enough space in
setting forth these common ideas and prejudices concerning nature and
miracles； but in order to afford a regular demonstration I will show …
（10） I。 That nature cannot be contravened； but that she preserves a
fixed and immutable order； and at the same time I will explain what is
meant by a miracle。
（11） II。 That God's nature and existence； and consequently His
providence cannot be known from miracles； but that they can all be much
better perceived from the fixed and immutable order of nature。
（12） III。 That by the decrees and volitions； and consequently the
providence of God； Scripture （as I will prove by Scriptural examples）
means nothing but nature's order following necessarily from her eternal
laws。
（13） IV。 Lastly； I will treat of the method of interpreting Scriptural
miracles； and the chief points to be noted concerning the narratives of
them。
（14） Such are the principal subjects which will be discussed in this
chapter； and which will serve； I think； not a little to further the object of
this treatise。
（15） Our first point is easily proved from what we showed in Chap。 IV。
about Divine law … namely； that all that God wishes or determines involves
eternal necessity； and truth； for we demonstrated that God's understanding
is identical with His will； and that it is the same thing to say that God wills
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a thing； as to say； that He understands it； hence； as it follows necessarily；
from the Divine nature and perfection that God understands a thing as it is；
it follows no less necessarily that He wills it as it is。 （16） Now； as nothing
is necessarily true save only by； Divine decree； it is plain that the universal
laws of nature are decrees of God following from the necessity and
perfection of the Divine nature。 （17） Hence； any event happening in nature
which contravened nature's universal laws； would necessarily also
contravene the Divine decree； nature； and understanding； or if anyone
asserted that God acts in contravention to the laws of nature； he； ipso facto；
would be compelled to assert that God acted against His own nature … an
evident absurdity。 （18） One might easily show from the same premises that
the power and efficiency； of nature are in themselves the Divine power and
efficiency； and that the Divine power is the very essence of God； but this I
gladly pass over for the present。
（19） Nothing； then； comes to pass in nature （N。B。 I do not mean here
by 〃nature；〃 merely matter and its modifications； but infinite other things
besides matter。） in contravention to her universal laws； nay； everything
agrees with them and follows from them； for whatsoever comes to pass；
comes to pass by the will and eternal decree of God； that is； as we have
just pointed out； whatever comes to pass； comes to pass according to laws
and rules which involve eternal necessity and truth； nature； therefore；
always observes laws and rules which involve eternal necessity； and truth；
although they may not all be known to us； and therefore she keeps a fixed
and mutable order。 （20） Nor is there any sound reason for limiting the
power and efficacy of nature； and asserting that her laws are fit for certain
purposes； but not for all； for as the efficacy； and power of nature； are the
very； efficacy and power of God； and as the laws and rules of nature are
the decrees of God； it is in every way to be believed that the power of
nature is infinite； and that her laws are broad enough to embrace
everything conceived by； the Divine intellect； the only alternative is to
assert that God has created nature so weak； and has ordained for her laws
so barren； that He is repeatedly compelled to come afresh to her aid if He
wishes that she should be preserved； and that things should happen as He
desires： a conclusion； in My opinion； very far removed from reason。 （21）
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Further； as nothing happens in nature which does not follow from her laws；
and as her laws embrace everything conceived by the Divine intellect； and
lastly； as nature preserves a fixed and immutable order； it most clearly
follows that miracles are only intelligible as in relation to human opinions；
and merely mean events of which the natural cause cannot be explained by
a reference to any ordinary occurrence； either
