基督教殘忍地剪除異端的聖經和神學基礎各一例
來源: 在美一方
於 07-12-12 18:53:40
每每談到基督教歷史上殘忍地剪除異端的歷史，基督徒們就會說那不過是當時的基督徒曲解了神的教導以神的名義所行的壞事，根本與神在聖經裏的教導無關。一旦被給出耶和華剪除異端所用的令人髮指的殘暴手段時，基督徒最愛說的就是什麼那是舊約的律法時代，而神在新約賜予了恩典時代，那些都過時了。中世紀使用兇殘手段剪除異端的沒有聖經的基礎，甚至會說那些不是真正的基督徒。基督徒“朽木”居然還說聖經和神學典籍中根本找不到促使基督教會犯下暴行的依據，特別地，他還點到阿奎那的《神學大全》這本基督教的經典之作中沒有這種指導基督徒施暴的說法。
那好，讓我們來看看是否真如基督徒所說的那樣，基督教在中世紀的這些殘暴行徑沒有聖經基礎，是否真如基督徒所說的那樣，那些施行殘暴或指導施暴的基督徒們不是真正的基督徒。
這裏涉及的人物有二，使徒保羅和聖徒阿奎那。保羅所著書信已經被收入新約，阿奎那的《神學大全》由於其權威性也被基督教會在特倫托會議上當做除了
bible以外第一部應該使用的解答神學問題的典籍（見下面wiki原文）。我想在這樣的證據下，基督徒們應該不否認這兩位都是真正的基督徒吧！
Summa_Theologica （神學大全
wiki 詞條）
The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265–1274) is the most famous work of Thomas Aquinas (c. 1225–1274). It was intended as a manual for beginners as a compilation of all of the main theological teachings of that time. While not an apologetic work for non-Catholics, it summarizes the reasonings for almost all points of the Catholic faith. It became so reputed that at the Council of Trent (1545-1563), it was consulted after the Bible itself on religious questions.
既然對這兩人的真正基督徒身份沒有異議，對他們尊貴的神學地位也沒有質疑，那麼對於剪除異端，他們是怎麼說的呢？
保羅在加拉太書中說：
KJV
Galatians 5
9 A little leaven leaveneth the whole lump.
10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
12 I would they were even cut off which trouble you.
中文
加拉太書
5:9 一點面酵能使全團都發起來。
5:10 我在主裏很信你們必不懷別樣的心，但攪擾你們的，無論是誰，必擔當他的罪名。
5:11 弟兄們，我若仍舊傳割禮，為什麼還受逼迫呢。若是這樣，那十字架討厭的地方就沒有了。
5:12 恨不得那攪亂你們的人，把自己割絕了。
對比中英文，可以看到，KJV版裏的they were even cut off 哪里有這些異端自己割絕自己的意思？不知道中文bible的翻譯者為什麼總是要設法掩蓋耶和華耶穌保羅的殘忍？從加拉太書5:12可以明確看到，保羅對處置異端是怎麼指示的，要cut off。
再來看看神學大師聖徒阿奎那在他的被教會視為僅次於bible的《神學大全》裏是怎麼說的：
至於異端，從他們自身來看，他們犯了罪(sin)，這罪就是不僅要通過除教令把他們開除出教會、而且必須要通過死刑把他們清除出這個世界的理由。因為，敗壞信仰——信仰是靈魂的生命——是比造假幣來維持世俗生活更嚴重的罪行。如果造假幣者和其他壞分子必被世俗統治者馬上合法送入死亡，那麼，一旦異端被確認為異端，不僅馬上被開除出教會，而且合情合理地被處死，那就更是應該的了。而從教會這方來說，要有尋求讓彷徨者轉化的仁慈心，不能立刻(給他們)定罪，但是，就像使徒指示的那樣，"一兩次小心的警告之後"，如果他還是頑固不化，教會不再希望他的轉化，那麼為了尋求對他人的救贖，就應該把他開除出教會，並進一步把他移交到世俗法庭受審並以死亡來把他從這世界上除掉。
引自阿奎納的《神學大全》（Summa theol. IIa IIae q. XI, a. 3）。
英文譯文是：
I answer that, with regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death.
On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but “after the first and second admonition,” as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death.
這麼看來，中世紀的那些基督教暴行，根據聖經和基督教神學大師的指引，哪里曲解了神意、做錯了嗎？他們到底是打著神的旗號在殺人還是按照bible和次bible《神學大全》的指示來實施暴行剪除異端的最真正的基督徒呢？ |
2008/7/19 13:09
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