Проблема достоверности в библейской герменевтике второй половины XVI начала XVIII вв

Guicciardini N. Isaac Newton on Mathematical Certainty and Method. Massachusetts, 2009. P. 29.

354 Dobbs B. J. T. Op. cit. P. 77-78.

355 Palmerino C. R. The Mathematical Characters of Galileo’s Book of Nature // The Book of Nature in Early Modern and Modern History / Eds. K. van Berkel and A. Vanderjagt. Leuven, 2006. P. 27-45.

356 Об этом см.: Bono J. J. The Word of God and the Languages of Man… P. 196.

357 Moss J. D., Wallace W. A. Rhetoric and Dialectic in the Time of Galileo. Cambridge, 2003. P. 10-12.

358 Lewis J. M. Galileo in France: French Reactions to the Theories and Trial of Galileo. N. Y., 2006. P. 74-75.

359 Компаньон А. Демон теории. Литература и здравый смысл / Пер. с франц. С. Н. Зенкина. М., 2001. С. 67.

360 He most unfortunately fell into Origen’s allegorical works; and poring hard upon them, without communicating his studies to anybody, he became so fanciful in that matter, that he thought the allegorical way of interpretation of the scriptures of the Old Testament, had been unjustly neglected by the moderns. Цит. по: Force J. E. Wiliam Whiston, Honest Newtonian. Cambridge, 1985. P. 67.

361 Впрочем, этот трактат также не вполне свободен от того, что Дильтей бы назвал телеологической метафизикой в естествознании: к примеру, Бернет объясняет повышенную вулканическую активность в Италии тем, что именно там находится папский Рим – цитадель Антихриста (см.: Farrell M. William Whiston. N. Y., 1981. P. 86).

362 См.: Herrick J. A. The Radical Rhetoric of the English Deists: the Discourse of Skepticism, 1680-1750. Columbia, 1997. P. 39-40.

363 Если Адам был сотворен «по образу Божьему» в буквальном смысле, то в чем различие между ним и Христом? (Burnet Th. Archeologiae Philosophicae: Or, the Ancient Doctrine Concerning the Originals of Things. London: Printed for E. Curll, 1729. P. 21.)

364 He understands six Days Creation not litteraly but typically; and as Representation and Images (as it were of the six Ages of the World); I call that superstitious, which is contrary to the Nature of the Things, and Reason it self; pertinaciously adheres to Letters and Syllables, and the Grammatical Sense, nor seeks Truth any farther (Ibid).

365 Ibid. P. 5-6.

366 That we may more freely judge of the Thing it self; as if it were written by a modern Author. Ibid. P. 8.

367 Short Thoughts, and little Meditations, and that are apt to distrust every thing for a Fancy or Fiction that is not the dictate of Sense, or made out immediately to their Senses. Men of such Humour or Character call such Theories as these, Philosophick Romances…Where there is variety of Parts in a due Contexture, with something of surprizing aptness in the harmony and correspondency of them, this they call a Romance; but such Romances must all Theories of Nature, and of Providence be, and must have every part of that Character with advantage, if they be well represented (Burnet Th. The Sacred Theory of the Earth. Preface, s. p.).

368 Salzman P. Theories of Prose Fiction in England: 1558-1700 // The Cambridge History of Literary Criticism: The Renaissance / Ed. G. P. Norton. Cambridge, 1999. P. 302.

369 О реализме в литературе английского Просвещения см., напр.: Watt I. R. The Rise of the Novel: Studies in Defoe, Richardson and Fielding. Berkeley; Los Angeles, 2001 (¹1957).

370 But ‘tis a truth that entertains you with so many accidents diverting and moving that they will need both a patron and an assertor in this incredulous world. For however it may be imagined that poetry (my talent) has so greatly the ascendant over me, that all I write must pass for fiction, I now desire to have it understood that this is reality, and matter of fact, and acted in this our latter age. Цит. по.: Salzman P. Op. cit. P. 302-303.

371 Burnet Th. Op cit. P. 32.

372 We hold that Reason is the only Foundation of all Certitude; and that nothing reveal’d, whether as to its Manner or Existence, is more exempted from its Disquisitions, than the ordinary Phenomena of Nature. (Toland J. Christianity not Mysterious: Or, a Treatise Shewing, That there is Nothing in the Gospel Contrary to Reason, nor Above it. London, 1696. P. 6).

373 См.: Daniel S. H. John Toland, his Methods, Manners and Mind. Kingston; Montreal, 1984. P. 66.

374 Those and such are the real or pretended Motives of all Authors, of Divines as well as others; and they actually advance new Notions, Expositions and Hypotheses in their Books every Day. Цит. по: Daniel S. H. Op. cit. P. 64.

375 The holy scripture being altogether mysterious, allegorical, and enigmatical. (Two Essays sent in a letter from Oxford to a Nobleman in London. The first concerning some errors about they Creation, General Flood, and the Peopling of the World… The second concerning the Rise, Progress and Destruction of Fables and Romances. By L. P., Master of Arts. London, 1695. P. 31).

376 Ньютон И. Хронология древних царств / Пер. с англ. С. В. Барсукова. М., 2007. С. 14.

377 As to Moses I do think his description of ye creation either Philosophical or feigned, but that he described realities in a language artificially adapted to ye sense of ye vulgar. Цит. по: Rossi P. The Dark Abyss of Time: The History of the Earth and the History of Nations from Hooke to Vico. Chicago, 1987. P. 67.

378 For understanding the prophecies, we are in the first place, to acquaint ourselves with the figurative language of the prophets. This language is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic. Newton I. Observations upon the Prophecies of Daniel, and the Apocalyose of St. John. London, 1733. P. 16.

379 Untitled Treatise on Revelation (Section 1.1). Yahuda, National Library of Israel, Jerusalem. http://www.newtonproject.sussex.ac.uk/view/texts/normalized/THEM00135. 61 r.

380 Ее краткое изложение у самого Ньютона см. в: Introductio. Continens Apocalypseos rationem generalem. Yahuda Ms. 3, National Library of Israel, Jerusalem. http://www.newtonproject.sussex.ac.uk/view/texts/normalized/THEM00046. 1 r.

381 Notes on prophecies (Part 1). Yahuda Ms. 8.1, National Library of Israel, Jerusalem. http://www.newtonproject.sussex.ac.uk/view/texts/normalized/THEM00238.

382 Tis true that an Artificer may make an Engin capable of being with equal congruity set together more ways then one, & that a sentence may be ambiguous: but this Objection can have no place in the Apocalyps, because God who knew how to frame it without ambiguity intended it for a rule of faith (Ibid. F. 14r).

383 Goldish M. Newton on Kabbalah // The Books of Nature and Scripture / Ed. by J. E. Force, R. H. Popkin. Dordrecht: Kluwer, 1994. P. 89-103. Со ссылкой на следующий текст Ньютона: «The eastern & Egyptian nations were anciently very much addicted to speake by figures & in their language to introduce the qualities & inanimate substances of things under the character of intelligent beings or persons. So they often presented death & the grave & time & fortune & health & wealth & love & ffame & the Elements & Planets by persons & the Iews gave the names of evil spirits to diseases & to vices & erroneous opinions & so Solomon spake of Wisdom as a Person & Orpheus Plato & Philo & some of the Gnosticks gave the name of λόγος to the wisdom of God considered as a Person And the Ideas of the Platonists Sephiroths of the Cabbalists & Æons of the Gnosticks are nothing else then the thoughts notions actions powers names attributes or parts of the Deity turned into persons & sometimes into the souls of men» (Newton I. Notes on Prophecies (Part 2). Yahuda Ms. 8.2, National Library of Israel, Jerusalem. http://www.newtonproject.sussex.ac.uk/view/texts/normalized/THEM00239. F. 2 r).

384 Private imagination corrupted the interpretation of the Scriptures as the hypotheses and rash dreams of conjecturing philosophers did sane philosophy. By which means the Language of the Prophets will [appear] become certain & the liberty of wresting it to private imaginations be cut of (Id. Untitled Treatise on Revelation (Section 1.1). F. 10 r).

385 Consider therefore, if the description of his second coming was so much more plain & perspicuous then that of the first, that the Iews who could not so much as perceive any thing of the first could yet understand the second, how shall we escape who understand nothing of the second but have turned the whole description of it into Allegories (Ibid. F. 3v).

386 It completed & secured Peter's patrimony to the Pope: which patrimony was the kingdom of the little horn … His kingdom they call Peters patrimony because given by Pipin & Charles the great to St Peter. And for the same reason the keys of the cities of his kingdom they call St Peters keys, they being offered to St Peter upon his Confession or Altar. But some turning history into an allegory tell us that the keys represent the power of binding & loosing & are the keys of heaven & that the three crowns relate to heaven earth & hell as if the Pope was crowned king of those three regions. (Newton I. Notes on prophecies (Part 1). F. 2r – 3r)

387 Leshem A. Newton on Mathematics and Spiritual Purity. Dordrecht: Kluwer, 2003. P. 1 – 14; Ramati A. The Hidden Truth of Creation: Newton’s Method of Fluxions // The British Journal for the History of Science. Vol. 34. No 4. 2001. P. 417 – 438.

388 Lincoln B. Isaac Newton and Oriental Jones on Myth, Ancient History, and the Relative Prestige of Peoples // History of Religions. № 42. 2002. P. 4-6.

389 Ussher J. The annals of the world. Deduced from the origin of time and continued to the beginning of the emperor Vespasian reign, and the totall destruction and abolition of the temple and common-wealth of the Jews. London: E. Tyler, 1658.

390 To recede a little from the receve’d opinions of Men…we keep so much the closer to the Oracles of God, and the obvious and literal Interpretation of them; and explain the Bibile no otherwise than the plain words themselves would appear most naturally to intend to any disinterested and unconcern’d Person (Whiston W. A New Theory of the Earth: from its Original, to the Consommation of all Things. London, 1737. P. 28).

391 A sense which is contrary to his innate Notions, to the Perfections of God, and the certain Observations of Nature, as of that which puts a force upon the Words themselves, and renders them meerly popular and mythological (Ibid. P. 80).

392 Instead of resolving to rest satisfied in the natural sense of Scripture, and acquiescing in the Divine Revelation, till farther Means of clearing the whole should offer themselves (Ibid. P. 78).

393 Картезианская физика продолжала удерживать позиции в английских университетах на протяжении еще сорока лет после выхода в свет «Начал» Ньютона.

394 Magruder K. V. The Idiom of a Six Day Creation and Global Depictions in Theories of the Earth // Geology and Religion: a History of Harmony and Hostility / Ed. M. Kölbl-Ebert. P. 58-62.

395 Harrison P. The Influence of Cartesian Cosmology in England // Descartes’ Natural Philosophy / Eds. S. Gaukroger, J. Schuster, J. Sutton. L; N. Y., 2002. P. 168.

396 Ibid. P. 177.

397 Guicciardini N. Op. cit. P. 23.

398 But if without deriving the properties of things from Phaenomena you feign Hypotheses & think by them to explain all nature, you may make a plausible systeme of Philosophy for getting yourself a name, but your systeme will be little better than a romance. Цит. по: Ibid. P. 24.

399 Cajori F. Appendix // Sir Isaac Newton. Principia. Vol. II. The System of the World / Ed. F. Cajori. Berkeley, 1934. P. 630.