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 advance-
ment 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 inter-
pretation from all, and the body559 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.560] 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 Bride-
groom561 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, for-
saking 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; and562 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 shown563 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 an-
nouncement [made to them]; but they put fetters upon themselves, and every one of them
559 We read “veritatis corpus” for “a veritate corpus” in the text.
560 Some such expression of disapproval must evidently be supplied, though wanting in the Latin text.
561 Matt. xxv. 5, etc.
562 The text is here elliptical, and we have supplied what seems necessary to complete the sense.
563 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.
Chapter XXVII.—Proper mode of interpreting parables and obscure passages of Scripture.
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Chapter XXVII.—Proper mode of interpreting parables and obscure passages…