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| Chapter XXVII.—Proper mode of interpreting parables and obscure passages of Scripture. PREVIOUS SECTION - NEXT SECTION - HELP
Chapter XXVII.—Proper mode of
interpreting parables and obscure passages of Scripture.
1. A sound
mind, and one which does not expose its possessor to danger, and is
devoted to piety and the love of truth, will eagerly meditate upon those
things which God has placed within the power of mankind, and has
subjected to our knowledge, and will make advancement in [acquaintance
with] them, rendering the knowledge of them easy to him by means of daily
study. These things are such as fall [plainly] under our observation, and
are clearly and unambiguously in express terms set forth in the Sacred
Scriptures. And therefore the parables ought not to be adapted to
ambiguous expressions. For, if this be not done, both he who explains
them will do so without danger, and the parables will receive a like
interpretation from all, and the body3207
3207 We read “veritatis corpus” for “a
veritate corpus” in the text. | of truth remains entire,
with a harmonious adaptation of its members, and without any collision
[of its several parts]. But to apply expressions which are not clear or
evident to interpretations of the parables, such as every one discovers
for himself as inclination leads him, [is absurd.3208
3208 Some such expression of disapproval must
evidently be supplied, though wanting in the Latin text. | ] For
in this way no one will possess the rule of truth; but in accordance with
the number of persons who explain the parables will be found the various
systems of truth, in mutual opposition to each other, and setting forth
antagonistic doctrines, like the questions current among the Gentile
philosophers.
2. According to this course of procedure, therefore,
man would always be inquiring but never finding, because he has rejected
the very method of discovery. And when the Bridegroom3209 comes, he who has his lamp untrimmed, and not burning
with the brightness of a steady light, is classed among those who obscure
the interpretations of the parables, forsaking Him who by His plain
announcements freely imparts gifts to all who come to Him, and is
excluded from His marriage-chamber. Since, therefore, the entire
Scriptures, the prophets, and the Gospels, can be clearly, unambiguously,
and harmoniously understood by all, although all do not believe them;
and3210
3210 The text is here
elliptical, and we have supplied what seems necessary to complete the
sense. | since they proclaim that one only God, to the
exclusion of all others, formed all things by His word, whether visible
or invisible, heavenly or earthly, in the water or under the earth, as I
have shown3211
3211 It is
doubtful whether “demonstravimus” or
“demonstrabimus” be the proper reading: if the former, the
reference will be to book i. 22, or ii. 2; if the latter, to book iii.
8. | from the very words of Scripture; and since the very
system of creation to which we belong testifies, by what falls under our
notice, that one Being made and governs it,—those persons will
seem truly foolish who blind their eyes to such a clear demonstration,
and will not behold the light of the announcement [made to them]; but
they put fetters upon themselves, and every one of them imagines, by
means of their obscure interpretations of the parables, that he has found
out a God of his own. For that there is nothing whatever openly,
expressly, and without controversy said in any part of Scripture
respecting the Father conceived of by those who hold a contrary opinion,
they themselves testify, when they maintain that the Saviour privately
taught these same things not to all, but to certain only of His disciples
who could comprehend them, and who understood what was intended by Him
through means of arguments, enigmas, and parables. They come, [in fine,]
to this, that they maintain there is one Being who is proclaimed as God,
and another as Father, He who is set forth as such through means of
parables and enigmas.
3. But since parables admit of many
interpretations, what lover of truth will not acknowledge, that for them
to assert God is to be searched out from these, while they desert what is
certain, indubitable, and true, is the part of men who eagerly throw
themselves into danger, and act as if destitute of reason? And is not
such a course of conduct not to build one’s house upon a rock3212 which is firm, strong, and placed in an open
position, but upon the shifting sand? Hence the overthrow of such a
building is a matter of ease.E.C.F. INDEX & SEARCH
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