A Theologico-Political Treatise part 3 | Page 3

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Part 1 - Chapters I to V - 1spnt10.txt Part 2 - Chapters VI to X -
2spnt10.txt Part 3 - Chapters XI to XV - 3spnt10.txt Part 4 - Chapters
XVI to XX - 4spnt10.txt

Sentence Numbers, shown thus (1), have been added by volunteer.

A Theologico-Political Treatise

Part III
- Chapters XI to XV
by Baruch Spinoza

TABLE OF CONTENTS:

CHAPTER XI
- An Inquiry whether the Apostles wrote their Epistles as Apostles and
Prophets, or merely as Teachers, and an Explanation of what is meant
by Apostle.
The epistles not in the prophetic style.
The Apostles not commanded to write or preach in particular places.
Different methods of teaching adopted by the Apostles.

CHAPTER XII
- Of the true Original of the Divine Law, and wherefore Scripture is
called Sacred, and the Word of God. How that, in so far as it contains
the Word of God, it has come down to us uncorrupted.

CHAPTER XIII
- It is shown, that Scripture teaches only very Simple Doctrines, such as
suffice for right conduct.
Error in speculative doctrine not impious - nor knowledge pious. Piety
consists in obedience.
CHAPTER XIV
- Definitions of Faith, the True Faith, and the Foundations of Faith,
which is once for all separated from Philosophy.
Danger resulting from the vulgar idea of faith.
The only test of faith obedience and good works.
As different men are disposed to obedience by different opinions,
universal faith can contain only the simplest doctrines.
Fundamental distinction between faith and philosophy - the key-stone
of the present treatise.

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.
Theory that Scripture must be accommodated to Reason - maintained
by Maimonides - already refuted in
Chapter vii
.
Theory that Reason must be accommodated to Scripture - maintained
by Alpakhar - examined.
And refuted.
Scripture and Reason independent of one another.
Certainty, of fundamental faith not mathematical but moral.
Great utility of Revelation.
Authors Endnotes to the Treatise.

CHAPTER XI
- AN INQUIRY WHETHER THE APOSTLES WROTE THEIR
EPISTLES AS APOSTLES AND PROPHETS, OR MERELY AS
TEACHERS; AND AN EXPLANATION OF WHAT IS MEANT BY
AN APOSTLE.
(1) No reader of the New Testament can doubt that the Apostles were
prophets; but as a prophet does not always speak by revelation, but
only, at rare intervals, as we showed at the end of Chap. I., we may
fairly inquire whether the Apostles wrote their Epistles as prophets, by
revelation and express mandate, as Moses, Jeremiah, and others did, or
whether only as private individuals or teachers, especially as Paul, in
Corinthians xiv:6, mentions two sorts of preaching.
(2) If we examine the style of the Epistles, we shall find it totally
different from that employed by the prophets.
(3) The prophets are continually asserting that they speak by the
command of God: "Thus saith the Lord," "The Lord of hosts saith,"
"The command of the Lord," &c.; and this was their habit not only in
assemblies of the prophets, but also in their epistles containing
revelations, as appears from the epistle of Elijah to Jehoram, 2 Chron.

xxi:12, which begins, "Thus saith the Lord."
(4) In the Apostolic Epistles we find nothing of the sort. (5)
Contrariwise, in I Cor. vii:40 Paul speaks according to his own opinion
and in many passages we come across doubtful and perplexed phrase;
such as, "We think, therefore," Rom. iii:28; "Now I think," [Endnote
24], Rom. viii:18, and so on. (6) Besides these, other expressions are
met with very different from those used by the prophets. (7) For
instance, 1 Cor. vii:6, "But I speak this by permission, not by
commandment;" "I give my judgment as one that hath obtained mercy
of