OneBeginnings第一章源起
WhyTheyCame:MixedMotives到美洲大陆的各种动机
VariousdesiresmotivatedtheEuropeanstocametotheNewWorld,beginningwithColumbus.Wemaycategorizethesesimplyasasearchforgold,glory,andGod.
自从哥伦布发现美洲新大陆后,各种动机促使欧洲人来此。我们可以简单地将这些动机分为:淘金,追求个人名声,以及追求神。
Columbus哥伦布
Columbuswrote,"ItwastheLordwhoputitintomymindthefactthatitwouldbepossibletosailfromheretotheIndiesThefactthattheGospelmuststillbepreachedtosomanylandsinsuchashorttime-thisiswhatconvincesme."SomehistoriansbelievethathispassionforgloryandlustforgoldmarredthesuccessofhisdiscoveryoftheWestIndiesandSouthAmerica.Certainly,hiscrueltreatmentofthenativesdemonstratesthathesharedthecurrentEuropeanviewthatthepeoplesoftheworldcouldbeexploited.
哥伦布写道:「是神将这件事放在我脑海里…就是可以从这里航行到印度群岛…福音仍必须要在这么短的时间内传到这么多的地方,这就是教我信服的。」一些历史学家相信,哥伦布追求名声的欲望和他对财富的贪婪,使得他发现西印度群岛及南美的成就蒙上阴影。的确,他对当地土著的残暴行为,印证了他具有那个时代的欧洲人的世界观,就是其它的民族是可以被剥削利用的。
TheBookofProphecies(publishedafterhissecondvoyage),however,revealshiswidereadingoftheBibleandhisdeepcommitmenttothespreadofitsmessagetothepeoplesoftheNewworld.Hisjournalstatesthatheconsidered"gold"essentialtohisevangelisticjourneys.Attheveryleast,wemustsaythathisunderstandingoftheGospelandhispracticeofitfellfarshortofthatof,forexample,thelaterPilgrims.Atworst,somehaveaccusedhimofterriblehypocrisy.Bothviewsofthisgreatexplorerhavetruth.
然而,在哥伦布第二次航行之后所写的"预言书"中,透露出对圣经广博的研读,以及他极欲将福音传播给新大陆上的民族的决心。他的航行记录中说他认为"财富"是他传播福音的航程中不可或缺的。最起码,我们必须指出他虽然对传福音有兴趣,他对福音的了解和体现,却远不及后来的基督徒如新**(Pilgrims)。而对他最严厉的批评,则是有些人认为他根本是虚伪的基督徒。对伟大的探险家哥伦布的信仰这种正反两面的看法,都是有事实根据的。
ToputtheconquestofLatinAmericabyRomanCatholicsfromSpainandPortugalintoalargerperspective,letusquotethewordsofStevenKeillor:
为了对西班牙及葡萄牙的罗马天主**征服拉丁美洲有更广泛的认识,我们可以引用司提反.凯勒(StevenKeillor)所写道:
[God]usedthemtoaccomplishhispurposesbutdidnotexcusetheiractions.Columbus-sviewofbiblicalprophecydoesnotjustifyhisactionstowardtheTainobutneitherdohisactionsmakebiblicalprophecieserroneous.OnecanhavetruthandstillrebelagainstitSo,[Columbus-s]voyagesadvancedGod-slong-rangegoalsandyetwereprofoundlyungodly.Thatissobecauseofadeeperparadox:theChristianitycarriedbyEuropeanstothenewWorldwasdivinelyrevealedtruth,yetthosewhocarrieditwereinseriousrebellionagainstit.
「神使用这些人来完成祂的旨意…但神并没有原谅这些人的行为。哥伦布对圣经预言的错误看法导致他对待泰诺(Taino)族人的不合理行为,而他的行为并非证明圣经预言是错误的。人们可能知道真理却仍然违背真理…所以,哥伦布的航行使神的终极计画向前迈进,但他航行过程中的行为却是非常不合乎神的教导的。这源自于一个看似荒谬,却其实合乎真理的现象:这些欧洲人所带到美州新大陆的基督教是神所启示的真理,但是这批人根本上是违背这个真理的。」
Thelastsentenceinthatparagraphcouldserveaspartofthemessageofthisbook.ChristiansinAmericahavebothsucceededandfailedinobediencetotheirLord.Thetruththeyhavebelieved,however,showstheirfailuretobeproofthatweareallsinnersinneedofGod-sgrace.
上一段引言的最后一句话正是本书所要传达的部份讯息。美国的基督徒在顺服他们的神这件事上,有成功也有失败,然而,他们所信奉的真理显明了一件事,就是他们的失败验证了我们都是需要神的恩典的罪人。
TheVirginiaColonists在维吉尼亚州(Virginia)的殖民者
In1607,settlerslandedatJamestown(nowinVirginia)tofoundthefirstsuccessfulEnglishcolonyinNorthAmerica.Weknowtheirmotivesfromtheiractions:Seekinginstantwealthfromthediscoveryofgold,therelativelywell-borncolonistsatfirstrefusedtoworkinthefields.Theconsideredmanuallaborbeneaththeirdignity.Aftertheyfoundouthowtogrowtobacco(and,later,cotton),theyacquiredBlackslavestoenduretheheatandhumiditytoraisethisprofitablecashcrop.Tobesure,theybelievedthatslavelaboralonecouldmakesuchlabor-intensiveagriculturecost-effective.Nevertheless,aproudplantation-basedplutocracysoonarosealongtheriversfromwhichtheyshippedtheirtobaccotoEngland.Tothisday,prideandgreedpreventtheeliteofeasternVirginiafromrelinquishingtheirdependenceonthenoxiousweedthatkillsuntoldmillionsofpeopleeachyear.
主后一六零七年,殖民者在维吉尼亚州的詹姆士镇(Jamestown)开辟了北美洲最早的英语殖民地。从他们的行为我们可以明了他们的动机.寻找黄金以立即致富。这些贵族殖民者起初是不肯务农的,因为这些粗重的工作与他们的身份不相称。当他们发现如何种植烟草(及后来的棉花)之后,他们使用黑奴在农场上忍受酷热与潮湿为他们种植这些经济作物。毫无疑问的,他们相信只要使用这些奴隶就可以使这项劳力密集农业具有高投资报酬率。很快地,一个因烟草业致富的骄傲族群,沿着运烟草往英国的河畔建立了起来。时至今日,这些骄傲而贪婪的维吉尼亚东部社会与经济菁英,仍然不肯放弃种植烟草这种每年残害千百万人的作物。
Ontheotherhand,somesincereChristianscamewiththemandhadsomeinfluenceontheothers.Assoonastheylanded,CaptainJohnSmithraisedawoodencrossontheshoreatCapeHenry.TheReverendRobertHuntledthepeopleinprayertoGodforthanksgivingfortheirsafepassageandinrecommitmenttoHispurposesforthemintheNewWorld.ItistruethatEuropeancolonistsusedthecrossasasymbolofconquestaroundtheworld,butIbelieveinthiscasethecrossalsorepresentedacommitmenttobasicChristianity.
另一方面,一些虔诚的基督徒也随着这批殖民者过来并对他们有些影响。当他们一登陆,约翰.史密斯上尉(CaptainJohnSmith)就在亨利角(CapeHenry)立起一个木头十字架,牧师罗伯.韩特(RobertHunt)带领群众祷告,感谢神带领他们平安抵达并重伸他们在新世界为神工作的承诺。尽管殖民者往往使用十字架作为征服世界各地的象征,我相信在这件事上十字架也代表了对基督教基本精神的承诺。
TheVirginiaCharterof1606statesthattheycametospread"theChristianReligiontosuchPeople,asyetliveinDarknessandmiserableIgnoranceofthetrueknowledgeandworshipofGod."In1619theirleaderspassedlawsrequiringchurchattendanceandthefirstAmericandayofThanksgivingwascelebratedinthesameyear.Publicstatementsandlegalordinancesdonotnecessarilyissuefromsinceremotives,buttheydoreflectamindsetandaworldview.TheEnglishcolonistsadheredtotheChristianworldview.
一六零六年的维吉尼亚州殖民特许状中声明他们到新大陆是为了传播基督教信仰给那些生活在黑暗中对神的真理和敬拜毫无所知的民族。在一六一九年,他们的领袖通过法律规定人们上教堂,同一年他们庆祝美国第一个感恩节。公开的声明及法律的规定并不一定表示他们有纯正的出发点,却忠实反映出当时的想法和世界观。这些英国的殖民者赞同于基督教的世界观。
ThePilgrims新**(ThePilgrims)
Thenextyear,PilgrimslandedatPlymouthRock(nowMassachusetts).TheyhadplannedtosettleinVirginia.buttheirunscrupulousshipcaptainhadmisledthem.Asaresult,theywereforcedtofoundanindependentcolony.SomeChristiansseeGodatworkinthis.Foronething,theywereabletoputintopracticetheirideasaboutChristiancommunity.Foranother,theylandedinaplacewherethenativeswerefriendly.FurtherevidenceofGod-sprovidentialcareincludesthecomingofSquanto,anIndianwhotaughtthemlife-savingskillsandintroducedthemtootherIndianswhowouldformatreatyoffriendshipwiththem,thuspreservingthemfromattackandpossibleextinction.
第二年(一六二零年),一群新**在浦利毛斯岩(位于今天的麻色诸塞州)登陆。他们原本打算在维吉尼亚居住,但是他们不诚实的船长误导他们到麻州去。于是,他们被迫建立另一个独立的殖民地。一些基督徒(现在和以前)把这件事看作是神的工。譬如,这群新**得以将他们的基督教社区的想法付诸行动。又如,他们登陆之地的原住民很友善。另一项神带领保守的证据,则是一个叫史刚图(Squanto)的印地安人的出现,他教导他们生存技能,并把他们介绍给其它印地安部落。这些印地安部落与他们建立很好的友谊,保护他们免于遭受攻击和可能的灭绝。
ThePilgrimswereSeparatists.Thatis,theyhadlefttheChurchofEngland.UnlikethePuritans,theyhadnohopeofreformingEngland-sestablishedchurch.TheyrefusedtoparticipateinitsworshipandthussufferedfiercepersecutioninEngland.Finally,severalhundredofthemfledtoHolland,wheretheyenjoyedreligiousfreedom.Afterseveralyearsthere,however,theydiscoveredthattheirchildrenwerelearningDutchinsteadofEnglish;worse,theywerelearningthepaganwaysofDutchyouth.TheyalsosawthattheycouldnotorganizetheirlifetogetheronthebasisofGod-sWord.Theyresolved,therefore,toseekahomeintheNewWorld.
这批新**是所谓的分离主义者,意即他们脱离了英国国教(所以称为新**)。不像清**,他们对改造英国国教不抱希望,他们拒绝参加英国国教的崇拜,因而遭到严厉的**。最后他们当中数百人逃到荷兰,在荷兰享受到宗教自由。但是几年后他们发现他们的孩子只说荷语不说英语,更遭的是这些孩子从荷兰青少年那儿学习异教行为。他们也看到无法根据神的话在荷兰建立他们的生活,于是他们决定到新世界找一个家。
OfallthosewhoarrivedinAmericafromEurope,thePilgrimsperhapshadthepurestmotives.CaringnotonlyfortheirownpuritybutforthesalvationoftheNativeAmericans,theyresolvedtospreadthegospeltotheIndiansbyallpossiblemeans.Accustomedtohardworkandsuffering,theywerenotseekinganeasylife.Theyweresturdymiddle-classfolkanddidnotdreamofriches.Theywerenotcriminalsrunningawayfromthelaw,exceptinsofarastheywerefleeingreligiouspersecution.Theystatedtheirgoalsclearlyinmanypublicdocuments.Insummary,theywantedtoestablishasocietythatwouldreflectGod-swillinallaspectsoflife.Theywished,inaword,toglorifyGod.
在所有来到美国的欧洲人中,这群新**的动机大概是最纯正的。由于他们不仅在乎自己信仰的虔诚,也在乎美洲原住民的救赎,他们决心用各种方式传福音给印地安人。他们早已习惯劳苦与辛勤工作,所以他们并不追求舒适的生活。他们是坚强的中产阶级,并不梦想财富。他们不是逃避法律的罪犯,充其量只是躲避宗教**,他们在许多公开文件中清楚地声明他们的目标。总而言之,他们想要建立一个在生活各方面都能反映出神的旨意的社会。简要的说,他们希望荣耀神。
Wedonothavespacetorecounttheirinspiringhistory,whichotherbooksrecordindetail.SufficeittosaythatthesehardypeoplefoundedacolonythatsetahighstandardforallwhoweretocomeandprovidedafoundationforAmerica-searlyculture.
我们没有足够的空间回顾他们发人深省的历史,其它一些书中有详细的记载。在此我们指出这群勤奋的人建立了一个殖民地,为后继者立定了一个高标准,也为美国早期文化奠立了基础,这样的评语也就足够了。
ThePuritans(AndOtherEarlyColonists)清**(及其它早期殖民地)
ThePuritanswhofollowedthemcameinmuchgreaternumbers-twentythousandbetween1628and1638.LikethePilgrims,theywerealsoCalvinists.UnlikethePilgrims,theyhadtriedtoreform(purify)theChurchofEnglandandthenallofEnglandaccordingtotheirinterpretationofGod-sWord(thustheirname,Puritans).TheyhadfailedintheirattemptandsosoughttotryagaininAmerica.LikethePilgrims,theyweremostlymiddle-classfolk,althoughsomehigh-borngentlemenjoinedthem.Theyweresolidmerchants,farmers,andcraftsmen.AlsolikethePilgrims,theypossessedaveryhighlevelofeducationandmentalsophistication.Theirpastorscouldreadseverallanguagesandweretheintellectualleadersofsociety,preachinglongsermonsthatplumbedthedepthsofChristiantheologyandappliedtheBibletoalloflife.
清**继新**之后来到北美,其人数远比新**多,在一六二八年到一六三八年间共有两万人。他们如同新**一样是属于加尔文教派。不同于新**的是,他们曾经根据他们对神的话的了解来试图改造(清净)英国教会及整个英国,所以被称为清**。他们在英国的尝试失败了,所以寻求在北美洲再试一次。这些清**和新**一样是属于中产阶级,虽然其中也有一些贵族。他们是很好的商人,农人,及工艺匠。他们也像新**拥有良好的教育和思想。他们的牧师通晓好几种语言,也是有智能和见识的社会领袖,可以传讲极具神学深度的长篇大道,也可以把圣经应用生活的每一方面。
PerhapsmorethananyothergroupinChristianhistory,thePuritans(andPilgrims)believedthatGod-sWordcouldshedlightonpracticallyallquestionsthatfaceusinourdailyliving.IntheBibletheyfoundprinciplesofconductforindividuals,families,andentirecommunities.Weshallexaminesomeoftheseprincipleslater.IntheOldTestamenttheysawaformofgovernmentthat,withmodifications,couldbecopiedinmoderntimes.ThatiswhytheyopposedtheabsolutemonarchyoftheJacobeankingsinEngland.
也许在基督教历史上,没有任何团体像清**(和Pilgrims)一样,那么相信神的话可以实际的应用在我们每天生活所面临的问题。他们在圣经里找到个人,家庭,及整个社区的行事准则。我们稍后会看看他们这些准则的一部分。在旧约圣经中他们见到了一种只要稍加更改,就可以适用在当代的政府形态,这也就是为什么他们反对英国詹姆士王朝(1601-1623)的集权统治。
LaterwritershavemaliciouslyslanderedthePuritans.Asonewhohasreadsomeoftheirwritings,Ifindsomemoderncriticismtobebiasedandignorant,theresultmoreofprejudicethanofaccurateknowledge.
后来的许多书的作者恶意地毁谤清**。我读过他们所写的一些资料,发现一些我们这时代对清**的批评偏颇而无知,他们的结论基于偏见多过于正确的知识-
Recreation娱乐
Forexample,theyarepicturedasgrimandsolemn,withnointerestinjoyorpleasure.ItistruethattheytriedtoobeytheBiblicalcommandstobesoberandupright.Theyworeplaindressandavoidedvanityinspeechandrecreation.TheirworldlycontemporariesinEngland,whosoughthappinessinsexualimmoralityandfoolishdiversions,misunderstoodandmalignedthePuritans,astheApostlePeterhadpredictedlongagowhenhesaid,"WehavespentenoughofourpastlifetimeindoingthewilloftheGentiles(thisis,non-believers)-whenwewalkedinlewdness,lusts,drunkenness,revelries,drinkingparties,andabominableidolatries.Inregardtothese,theythinkitstrangethatyoudonotrunwiththeminthesamefloodofdissipation,speakingevilofyou."ThePuritansbelievedinafinaljudgmentandlivedaccordingly.Theysoughtjoyinotherways:Reading,music,hardwork,familylife.
例如说,他们被视为冷酷而严肃,对欢乐和享受没有兴趣。没错,他们试着遵照圣经的教导以保持良善与正直,他们穿朴素的衣服,避免浪费时间在闲谈和娱乐上。与他们同时代的英国人则耽溺于性**和其它愚昧的活动上,对清**误解并加以打压。就如使徒彼得老早就预言的:「我们过去已经浪费够多的岁月在外邦人(非基督徒)爱做的事情上了,就是那些充满**邪念、醉酒、作乐、狂欢,和令人憎恨的偶像的事情。如今我们回头了,他们却因我们不与他们同流合污而感到奇怪,甚而毁谤我们。」清**相信最后的审判,因此谨守他们的生活。事实上他们透过其它的方式追求乐趣,例如阅读、音乐、勤奋工作、家庭生活等-
Family家庭
ThePuritanfamily,alsomalignedbyignorantmoderns,standsasamodel.Puritansbelievedthatthefamilywasthecentralunitofsociety,themicrocosmofbothchurchandstate.Thefatherruledsupreme,tobesure,buthedidsoundertheauthorityofGod-sWord.Preachersexhortedhusbandstolovetheirwivestenderly,asChristlovesthechurch.TheytaughtfatherstocarefortheirchildrenandbringthemuptoknowandobeyGod.Thus,thepatriarchalsystemwasbaseduponlove,notforce.MenknewthattheywereanswerabletoGodwhowouldjudgethemforanyactofunkindness.ThePuritansacceptedtheBible-steachingaboutthegoodnessofsexwithinmarriage.WhenIwasfirstmarried,IrememberreadingapamphletthathadbeenreproducedfromanearlyPuritantractaboutmarriage.Called"Advicetohusbands,"theessayurged,amongotherthings,thathusbandsallowtheirwivestobeplayfulwiththem,lesttheybetemptedtoplaysomewhereelse.Theymusthavehadfrequentintercourse,fortheybroughtmanylittlePuritansintotheworld!
清**的家庭是模范家庭,却也不幸被无知的现代人所曲解。清**相信家庭是社会的中心单位,是教会和国家的缩影。肯定的,父亲是一家之主,但是他的管理是在神的话的权威之下。牧师宣扬丈夫要温柔地爱妻子,如同基督爱教会。他们教导父亲要养育孩子,使孩子认识神也遵从神。所以他们的父系社会是基于爱,而不是力量。男人知道他们任何不慈爱的行为都将被神所审判。清**接受圣经所教导「婚姻内的性是美好的」。我刚结婚的时候,记得读到一本翻印自早期清**婚姻手册的小册子。册中有篇文章叫「给丈夫的忠告」,鼓励丈夫要与妻子同乐(而不要只是工作),否则他们会被引诱与其它人同乐。他们必定常享闺房之乐,因为他们把很多的小清**带到这世界。
Puritanwomenexpectedtosubmittotheirhusbandsandtofocusonhomemakingastheircareer.Theyseldomconsideredthemselvesinferior,second-classcitizens,however,becausetheirpositioninsocietyreceivedthehonoritdeserved.Afterreviewingtheevidence,onemodernscholarhasnotedtheabsenceofmostoftheproblemswhichafflicttoday-sAmericanwives,suchaslowselfesteemandlackofromanticloveinmarriage.EveryoneexpectedthemtounderstandandreflectuponthecomplexsermonsinchurchonSundayandtoteachtheirchildrentoknowandloveGodandtheirfellowman.MenrealizedthattheirwiveswereequaltotheminGod-seyesandwerecarefulnottodisrespectthemorignorethetremendouscontributionwomenmadetosocietybytheirgodlyexampleandwiseteachinginthehome.SeveralPuritanwomen,likeAnneBradstreet,distinguishedthemselvesaswriters.
清**妇女期望能顺服自己的丈夫并专注于家务上。然而,她们很少认为自己是低下的次等公民,因为她们的社会地位使她们获得应有的尊重。一位现代学者在回顾这段历史时,注意到当时的妇女并没有今日美国妻子面临的大部分问题,诸如缺乏自尊心和婚姻中没有浪漫的爱等。所有的人都期盼清**妇女了解并响应教会里星期日深奥的讲道,教导她们的孩子认识神,爱神也爱其它的人。男人明白他们的妻子在神的面前是与他们平等的,他们谨慎地避免轻视她们,或忽视她们爱神的模范以及在家给孩子们的智能教导对社会的重大贡献。几位清**妇女,如安巴蕾史翠(AnneBradstreet),是以作家的身份出名。
Puritansspentagreatdealoftimewiththeirchildren,knowingthatGodhadcommandedthemtolove,pity,andcareforthelittleonesentrustedtotheircare.Atthesametime,guidedbytheBible-steaching,parentsexpected,andreceived,obediencewithacheerfulattitude.TheStatesupportedparentalauthoritybyallowingforseverepenaltiestobeinflicteduponrebelliouschildren.Forexample,tailorscouldnotmakeclothesforchildrencontrarytothewishesoftheirparentsandyoungpeopleneededtheirparents-permissiontomarry.Ontheotherhand,parentscouldnot"denyanychildtimelyorconvenientmarriage."Thelawalsocalledforpunishmentofparentswhomistreatedtheirchildren.
清**花许多时间和子女在一起,因为他们知道神吩咐他们关爱、怜悯、看顾这些需要他们照顾的孩子。同时,父母也根据圣经的教导,期望和获得孩子满心欢喜地的顺从。政府支持父母的权威,允许他们对顽劣的孩子施行严厉的处罚。举例说,裁缝师不可以做衣服给违背父母心意的小孩,年轻男女需要经过父母同意才能结婚。另一方面,父母却不得延迟适婚子女的婚姻,或阻止任何合适的结婚,法律也对不善待孩子的父母加以处罚。
ThePuritansavoidedmanyheartachesthatplagueustodaybyworkinghard,stayingoutofdebt,andremainingfaithfulwithinmarriage.Theywouldnottoleratelyingorstealingintheircommunities,norwouldtheyallowblasphemyagainstGod.Thesocietytheyestablishedwasremarkableforitslowcrimerate,increasingprosperity,andworld-classeducationalstandards.
清**没有许多困扰现代人的文明病,因为他们辛勤工作,不欠债,并且忠实于婚姻。他们不容忍社区中有说谎和偷窃的行为,也不允许亵渎神。他们所建立的社会显著的地方是低犯罪率、经济繁荣、以及世界级的教育水准-
Education教育
BelievingthatwemustloveGodwithallourminds,thePuritansplacedheavyemphasisuponeducation.Firstandforemost,childrenmustbetaughtenoughtoreadandunderstandGod-sWord,sothattheymayservehimandavoidthetemptationsofSatan.Education-ssecondgoal:Toequipyoungpeopletowork.
清**相信我们必须尽心尽意的爱神,所以他们极为注重教育。第一要务,孩子们必须要被教导如何研读及了解神的话,以使他们服事神并避免撒旦的引诱。教育的第二个目的:使年轻人具有工作的技能。
Characterformationformedanessentialcomponentofschooling,withseverepunishmentmetedoutforidleness.TheyestablishedpublicschoolswhereboyslearnedHebrew,Greek,Latin,history,literature,mathematics,science,andpoliticaleconomics.TheyfoundedHarvardCollegesoonaftercomingtoAmerica,partlyinordertoequipmentopreachthekindoflearnedsermonstowhichtheyhadgrownaccustomed,butalsototraingrammarschoolteachers,magistrates,anddoctors.Theiraim:Tocreateandtrainanentirecivilization.
人格形成是学校教育主要的一环,用严格的处罚使孩子们不致荒废时间做无意义的事。他们设立了公立学校让男孩子学希伯来文、希腊文、拉丁文、历史、文学、数学、科学、和政治经济学。他们在到达美洲不久就创立了哈佛学院(哈佛大学的前身),部分原因是装备传道人以传讲他们习以为常的深奥圣经道理,另一方面也是训练初等学校的老师、法律官员、以及医师。他们的目标是创造及训练整个文明。
Puritanparentstaughttheirchildrenhowtoread,write,compute,manageahouseholdandmakealiving.Bythetimemostchildrenlefthome,theywerereadytomakeacontributionintheworld.Aboveall,however,Puritanssoughttoinculcategodlyandlovingcharactertraitsintheirchildren.
清**父母教育他们的孩子如何阅读、写作、数学运算、管理家务、和维持生计。在大部份的孩子离开家生活之前,他们已经准备好为世界作贡献。然而,父母最重要的是寻求把爱神和爱人的品行放在孩子的心中。
ThelawsincreasinglycompelledPuritanparentstodowhattheyhadbeenallalong:ProvidebasiceducationintheBible,goodcharacter,andelementaryskillsofreading,writing,andworkingatsometrade.Familieswhowouldnotthuseducatetheirchildrenwouldbefined.Iftheypersistentlyfailedintheirresponsibilities,thetownmighttaketheirchildandapprenticehimtoanotherfamily.Thosefamilieswhocouldnoteducatetheirchildrencouldsendthemtoapublicschool.
法律乐发地要求清**父母对子女做他们常久以来一直在做的事:提供对圣经和良好品行的基本教育,以及在阅读、写作、维生方面的基本技能。没有做到这些要求的家庭会被罚款,对于一再不履行对孩子教育义务的父母,镇上可能带走他们的孩子交给别的家庭抚养,那些无法教育自己孩子的家庭可以把子女送到公立学校去。
Astimewenton,statecompulsionbecamelessandlesscommoninallthecolonies.Theideathatparentsretainedboththeresponsibilityandtherighttobringupandeducatetheirownchildrentookholdandintrusionbythestateintofamilylifedeclined.AdecreaseinthepowerofthePuritansandalossofreligiousconvictiondeprivedthestateoftheoriginalmotiveforpublicschools:religiouseducation.Atthesametime,interferencebythestateinfamilylifehadshownitselftobeadangerouspowerandthepeoplegraduallyrejectedthatconcept.
时间久了之后,政府对家庭教育的强制执行在各殖民地越来越不普遍。对于政府有权干涉父母抚养及教育自己子女的义务与权利的观念逐渐淡化,清**权力的减少和宗教信仰的失落使得政府失去了当初创立公立学校的动机,也就是宗教的教育。同时,政府对家庭生活的干涉往往表现出一种危险的权力,人们渐渐地抗拒这种观念。
SettlersinothercoloniessharedthesamebasicidealsasthePuritans,althoughtheydidnotalwaysestablishpublicly-fundedschools.InthecolonieswheretheAnglicanchurchheldsway,homeeducation,supplementedbytutoringbythelocalclergy,educatedtheyouthforserviceinsociety.InadditiontoGreek,Latin,theBible,andliterature,childrenofplanterswerealsotaughtagricultureandarchitecture.Anglicansbelievedthateducationwasamatterforthefamilyandthechurch,notthestate.Consequently,onlythosewhoseparentscouldafforditreceivedhigherinstruction
其它殖民地的居民与清**具有共同的基本理念,虽然他们并非都设立公立学校。在英国国教控制的殖民地,家庭教育教导年轻一代为社会服务的能力,而神职人员也在家庭教育不足的地方提供帮助,除了希腊文、拉丁文、圣经、文学之外,孩子们也学习农业与建筑。英国国**相信教育是家庭和教会的事,不是政府所管的。结果是,只有那些父母付得起学费的人得以接受高等的教育-
Work工作
WehavesaidthatthePuritansbelievedinhardwork.Infact,whathasbeencalled"theProtestantworkethic"reignedthroughoutearlyAmerica,since,atthetimeoftheDeclarationofIndependence,three-fourthsofthecolonistsidentifiedwithmajoraspectsofthePuritans-Calvinisticbeliefs(describedbrieflybelow).TheancientGreeksandRomanshatedwork,consideringmanuallaborfitonlyforslaves.TheJews,however,believedthatworkwasordainedbyGod,whohadcommanded,"Sixdaysyoushallwork."Afterall,GodhadcommandedAdamandEvetoworkbeforetheyfellintosin;theirdisobediencebroughtwearinessandfrustrationtowork,butdidnotrobitofitsmeaningordignity.
我们提到过清**相信要认真工作,事实上,所谓的「基督徒工作伦理」支配着早期美国殖民地,这可以从在独立宣言时代有四分之三的殖民者认同清**的想法看出来,我在下面会简单描述这些清**的加尔文派理念。古希腊人和古罗马人讨厌工作,认为那是只有奴隶做的。犹太人却认为工作是神所命令的,因为神的诫命说:「六天中你们要工作」。毕竟,即使在亚当和夏娃犯罪之前,神已经吩咐他们要工作,他们不顺服神为他们带来了工作上的劳累和沮丧,但并未使工作失去原本的意义或或尊严。
Thus,Jewishrabbis(religiousteachers)acceptednopayfortheirlaborsinthesynagogue;theyearnedtheirlivingatatrade.TheearlyChristians,followingJesus-exampleasacarpenter,teacher,andhealer,workedhard.TheApostlePaul,aformerrabbi,workedwithhisownhandsasatentmakerandexhortedotherstowork"heartily,astotheLord."Heenunciatedtheprinciple,"Ifanyonewillnot(thatis,isunwillingto)work,neithershallheeat."Hefurtherspecifiedthatweshouldseektoworkwithourhands.
犹太人的拉比(宗教教师)在会堂的工作是不接受酬劳的,他们靠交易维生。早期的基督徒效法耶稣基督为木匠、教师、医病者的榜样辛勤工作。使徒保罗原本是个拉比,他也工作亲手做帐篷,并劝勉他人发自内心的为神而工作。他声明的原则是:「如果一个人不工作(亦即不愿意工作),那他就不应该吃饭。」他更进一步指出我们要寻求使用我们双手的工作。
IntheMiddleAges,theRomanCatholicChurchbegantoperverttheclearmeaningoftheBiblebyteachingthatthereweretwoordersofwork,sacredandsecular.Thepriests,nuns,andother"religious"peopledidthe"sacred"work,whileeveryoneelse-the"laymen"-engagedin"secular"(worldly)labor.Thehigherclassesshunnedmanuallabor(exceptforfighting),leavingthattothepeasantsandtheartisans.
在中世纪,罗马天主教会开始曲解圣经对工作的清楚意义,他们教导有两种层次的工作:神圣的和世俗的。教士、修女、和其它「宗教」人员做「神圣的」工作,其它的人,所谓的「凡夫俗子」,则做「世俗的」工作。较高阶层的「世俗的」人(如王公贵族等)也远离用手的劳力(除了战斗以外),将劳力的工作留给农人和工匠。
WhentheReformationcame,MartinLutherandtheotherReformersrecoveredtheBiblicalviewofwork.Theyabolishedthesacred/seculardichotomy,proclaimingthatalltruebelieversare"priests"andthatalllegitimatelaborisholyinGod-seyes.Lutherwrote:"InGod-ssight,(theworksof-religious-people)areinnowaysuperiortotheworksofafarmerlaboringinthefield,orofawomanlookingafterherhome."TheReformersencouragedpeopletoleavethemonasteriesandengageinprofitablelabor.Theytaughtthateachpersonhasa"calling"fromGod,avocationthatenabledustocooperatewithGodinhisgranddesignofrulingtheuniverse.Theyurgedbelieverstoearnmorethantheyneededinordertohavesurplustogivetothepoor.Overturningthenotionthattheprofitmotivewasevil,theyapprovedoftradeandbusiness,aslongastheywerehonest.
宗教改革的时候,马丁路德和其它的改教者恢复了对工作的圣经看法。他们废除了「神圣-世俗」的二分法,宣称「信徒即祭司」,「所有正当的劳力在神的眼中都是神圣的」。马丁路德写道:「在神看来,(神职人员的工作)完全不比农夫在田里的工作或妇女在照顾家务来得更重要。」改教者鼓励人们离开修道院并从事具有效益的劳力。他们宣扬每个人都被神所呼召,使得我们与神同工管理祂所造的壮丽的宇宙。他们力劝信徒赚多于所需的钱以便有余分给穷人。他们**了「营利的动机是邪恶的」想法,赞成贸易和商业﹐只要这些行为是本于诚实的。
AsColsonandEckerdnote,"Anewbreedofworkerswasborn.Outofreligiousconvictionthesemenandwomensoughtexcellenceandshunnedidleness,vanity,andwasteasdeadlysins."ThatteachingunleashedunparalleledprosperityintheNorthernEuropeancountrieswhereProtestantismflourished.InEngland,aselsewhere,theReformationspreadmostrapidlyamongthemiddleandlowerclasses.Thus,thePilgrimsandPuritanswholandedintheNewWorld,unliketheself-styledaristocratswhocolonizedVirginia,believedinthedignity,evensanctity,ofhardwork.
如同寇森(Colson)和艾克德(Eckerd)所写道:「一个新的工作族群诞生了,这些男女出自于宗教信仰追求卓越而避免怠惰、闲晃、浪费等致死的罪。」这样的教导引发了欧洲北部基督教改革宗盛行的国家无与伦比的繁荣。在英国,改革宗一如在其它国家,在中下阶层的传播最为迅速。因此,登陆新世界新**和清**不同于那些自命高尚的维吉尼亚殖民地贵族,他们相信辛勤工作是有尊严的,甚至是神圣的。
Manyofthemdidnotprimarilyseekwealth,butusefulnesstoGod.NordidtheythinkthatprosperitynecessarilyindicatedGod-sfavor.TheyknewthatanabundanceofearthlygoodscouldinfactcomeasatemptationfromSatan.Instead,theysawworkasaformofstewardshiptowardsGod;theprimaryrewardswerespiritualandmoral.TheyfollowedtheadviceofEnglishPuritanRichardBaxter:"ChoosethatemploymentorcallinginwhichyoumaybemostserviceabletoGodChoosenotthatinwhichyoumaybemostrichorhonorableintheworld;butthatinwhichyoumaydothemostgood,andbestescapesinning."
他们当中许多人主要不是追求致富,而是使钱财为神所用。他们也不认为富有就表示合神的心意。他们了解许多世上的财物可能事实上来自撒旦的引诱。相反地,他们将工作看作是为神管理事务,所获得的酬劳则是属灵上和道德上的。他们遵从英国清**理查巴克司特(RichardBaxter)的忠告:「要选择那种你可以最能服事神的工作或呼召…不要选择那种你可以成为世上最富有或最有荣耀的工作,而要选择那种你可以做得最好,而且是不犯罪的事。」
Weneedtorealize,however,thattheseidealsmotivatedonlythemostsincere.OtherPuritans,likeprofessingChristiansthroughouttheages,didfallintothetemptationtoseekworldlyprosperitymorethanGod-skingdom.AparadoxialresultoftheiradherencetoBiblicalprinciplesofworkwasthattheyprosperedgreatly.Asaconsequence,theyfellintothetemptationspredictedbyJesusandPaulwhentheywarnedagainstthedeceitfulnessofriches.
然而,我们要了解这些理想只能鼓励那些最认真的信徒,其它的清**就如每个时代挂名的基督徒,落入了诱惑当中而追求名利胜于追求神的国度。他们遵行圣经的工作原则产生了一个似非而是的结果,他们极为成功富裕。接着他们就陷入了诱惑中,这些诱惑正是耶稣和保罗警告财富的陷阱时所预言的-
CompassionforthePoor对穷人的怜悯
Thewelfarestateisamodernphenomenon.Untilrecently,noonethoughtthatthegovernmentshouldcareforthepoor.TheBibleteachesthatchildrenshouldtakecareoftheiragedparents,especiallywidows.ThroughouttheScriptures,thedutyofeachpersontogivetothepoorreceivesrepeatedemphasis:Inonewayoranother,God-speoplearecommandedtorememberthepoor,begracioustothepoor,givetothepoor,andnotoppressthepoor,atleastseventy-fivetimes.PaulremindstheCorinthianChristianstocarefortheirpoorerbrethreninJudeabecauseChrist,"thoughHewasrich,yetbecamepoor."
社会福利是现代文明的产物,长久以来没有人想到过政府应该照顾穷人。圣经教导子女应照顾年老的父母,尤其是寡妇。圣经在许多地方中一再强调每个人奉献给穷人的责任:至少在七十五段章节中神吩咐祂的儿女用各种方式记得穷人,怜悯穷人,施予穷人,勿欺压穷人。保罗提醒哥林多教会的信徒要为基督的缘故照顾他们在犹大的弟兄,因为「祂本来富足,却为你们成了贫穷。」
Ontheotherhand,theBiblemakesnodistinctionbetweenrichandpoor;magistrateswerenottobepartialtothepoor.Furthermore,becauseofthesinfulnessofman,wealthwillalwaysbeunequallydistributed,sothat"thepoorwillneverceasetobeinyourmidst."Althoughoppressionandrobberycausepoverty,sodoslothandfoolishness:"Donotlovesleep,lestyoubecomepoor;""Hewholovespleasurewillbecomeapoorman."
另一方面,圣经对穷人和富人并未加以区别;法律官员不应对穷人另眼相看。况且,由于人都有罪性,财富永远都无法平均分配,所以「常有穷人与你们同在」。尽管逼迫和掠夺会造成贫穷,懒惰和愚昧也同样会造成贫穷,「不要贪睡,免致贫穷」「爱宴乐的,必致穷乏」。
Noonethoughtoferadicatingpoverty;everyone,however,hadtodohisbesttoalleviatethedistressofthepoor.EarlyAmericansextendedhospitalitytothoseindistress.SometimestheTownCouncilwouldreimbursethemfortheirexpenses.Rightupintotheearlynineteenthcentury,preachersofalldenominationsoftenexhortedtheirhearers-whoincludedalmosteveryoneinthecommunity-toextendahelpinghandtothepoor.Theyurgedpeopletotakecareofthepoornexttothem,thosewhomtheyknewbest.First,family,thenneighbors,weregivenaid.
没有人认为贫穷可以完全根除,然而每个人都要尽其所能的纾解穷人的困境。早期的美国人将他们的殷懃照顾延伸到有困难的人身上,有时候镇上委员会也贴补照顾穷人所使用的花费。十九世纪初之时,所有教派的牧师都经常鼓励会众(也就包括了社区里几乎每一个人)给予穷人援手。牧师劝勉每一个人照顾身边的穷人,也就是他们最熟悉的穷人。他们把帮助先给家里的人,然后是邻居。
Ontheotherhand,noable-bodiedmanwhorefusedtoworkwouldbegivenhelp;norwouldanyonewhowasconsidered"profane,dissolute,oropenlyscandalous"inhislifestyle.Furthermore,believingthatthepoor,beingsinful,wouldratherreceivecharitythanwork,earlyAmericanleadersurgedpeopletofindjobsforthepoorratherthanencouragethemnottowork."Find-emwork;set-emtowork;keep-emtowork."urgedCottonMather.Tomakefindingajobeasier,"charityschools"wereestablishedtoprovideeducationforthechildrenofthepoor,bothblackandwhite.Toreducechronicdependenceonthecommunity,lawsheldfamiliesresponsiblefortheirmembers;thosewhodidnotcareforneedyrelativesreceivedheavyfines.Insteadofcash,thepoorwereprovidedwithfood,coal,andmaterialsformakinggoodstosell.Evenwidowsweregivenlinentomakeclothingathomeforsaleinthemarket.
另一方面,他们不会帮助任何一个身体健康却拒绝工作的人,也不会帮助那些被认为过着「亵渎、放荡、可耻」的生活的人。而且,早期美国领袖相信,既然穷人也是罪人,他们有可能情愿领取救济而不工作,领袖们遂鼓励人们为穷人找工作,而不是让穷人依靠救济。CottonMather呼吁道:「替穷人找工作,送他们去工作,要他们持续工作。」为了使找工作容易一些,他们办了「慈善学校」提供教育给白人和黑人的穷人小孩。为了减少穷人对社会的长期依赖,法律规定家庭有义务照顾家中成员,那些没有照顾有需要的亲属的家庭会被罚重款。他们给予穷人的并非现金,而是食物、煤、以及可以做东西来卖的材料。即使寡妇也是拿纺纱做衣服到市场上去卖。
Orphansreceivedcareinhomesbegunbyprivatesocietiesandthensupportedbythestate.Sincewomendidnotworkoutsidethehome,theyhadtimeforvolunteerwork.TheyformednumerousLadiesCharitablesocietiestoaidthepoor,widows,orphans,andthosesufferingfromunavoidabletragedies.Thistraditionofvolunteerhelpbywomenand,later,men,becameahallmarkofAmericansociety.Wecanexplainvolunteerismastheresultofsocialpressureandrecognition;weneedtoadmit,however,thatformany,faithinGodformedoneprimarymotive.
孤儿被放在家庭里照顾,这些家庭原先是私人社团支持的,后来改由政府支持。由于妇女不外出工作,她们就有时间做义工。她们组织了许多妇女慈善社团来帮助穷人、寡妇、孤儿、以及那些遭遇不幸悲剧的人。这个由妇女发起,之后有男性参与的义工传统已成了美国社会的标记。我们可以用社会压力和社会认同来解释志愿服务,但我们也必须承认,对许多人来说,对神的信仰构成一个主要的动机。
Twotypesofaidmettwodifferenttypesofneed:Catastrophes,suchasfloodsoraccidents,broughtsuddendestitution;victimswouldreceivehelpinnearbyhomes.Chronicpovertyresultingfromalcoholismora"disorderly"lifestyleledonetoa"workhouse."Thesehousesenforcedstrictrules,includingincentivestowork,penaltiesforlaziness,prohibitionoftheuseofalcohol,observanceoftheSabbathforrestandworship,andpenaltiesforthosewholeftthehouse.Calvinistsknewthatpovertyoftenresultsfromfolly,sotheyurgedthepoortostudyGod-sWordandlearnwisdomsothattheycouldclimboutoftheircondition.
两种不同的帮助用以符合两种不同的需要。第一种是灾难如水灾或意外事件,使人在一时之间陷入穷困,受难者可以就近得到帮助;第二种是酗酒或不当生活方式导致的长期贫穷,其人就会被送到「工作所」。这些地方有很严格的规定,包括奖励工作,责罚怠惰,禁止饮酒,遵守安息日的休息与崇拜,以及处罚那些离开该所的人。加尔文教派的人知道贫穷往往是由于愚妄,因此他们呼吁穷人研读神的话并学习智能,以脱离穷困的处境-
Theology神学
WhatdidthePuritansbelieve.
清**相信什么.
"Puritanismisthekeywhichunlocksthemeaningofcolonialhistoryasawhole."ThePuritanswereCalvinists.Thatis,theybelievedthattheBiblecontainedGod-sauthoritativerevelationoftruth,truththatappliedtoallrealmsofhumanlife.TheyheldthatGodrulesasSovereignLordoftheentireuniverse,whichhecreated.Hedirectstheaffairsofmenandnations,craftingallhumanactiontoachievehisgoal,whichistoglorifyhimselfinthegracioussalvationofmanyrepentantsinnersandtherighteousjudgmentofunrepentantsinners.HistoryfindsitscenterandfocalpointinJesusofNazareth,thepromisedJewishMessiahandtheSaviorofall,bothJewsandnon-Jews,whobelieveinhim.Manexists,theytaught,notforhisowngratificationorglory,but"toglorifyGodandenjoyhimforever."
「清**主义…是解开整个美国殖民历史的意义的钥匙。」清**是属于加尔文教派,也就是说,他们相信圣经包含神对真理的权威性启示,这真理涵盖了人类生活的各方面。他们坚信神是至高至善之君,治理祂所创造的宇宙,管理人类及万邦的事务,指导所有人们的行为以达成祂荣耀自己的名的计画。这计画是要以恩典救赎悔改的罪人,以公义审判不悔改的罪人。历史的中心与焦点在于拿撒勒人耶稣,就是被应许的犹太弥赛亚(救世主),也是所有相信祂的犹太人和非犹太人的救主。他们教导「人的存在并非为了自己的喜乐或荣耀」,而是「永远荣耀神并享受与神同在」。
Aswehavesaid,theyfoundprinciplesofgovernmentintheBible,principlesthattheyappliedtotheircommonlife.AslaterdevelopedinAmerica,theseguidingideaswerefewbutprofound:
如我们前面提过的,清**在圣经里找到政府的准则,也找到日常生活的原则。在后来美国的发展过程中,这些指导性的概念虽然为数不多却影响深远。
-AsCreatorandSovereignRuleroftheuniverse,Godalonedeservesabsolutetrustandallegiance.
-神是造物主和至高无上之君,祂本身就配得我们无保留的信靠与忠实。
-GodhasrevealedhiswillformankindintheBible,whichteachesuswhattobelieveandwhattodo.SpecificcommandsincludetheTenCommandments,whichremainbindinguponustoday.Theseforbidtrustinginorworshipinganyother"god";makinganyidol;usingGod-snamecarelessly;workingontheSabbathDay;dishonoringourparents(andothersinauthority);murder;adultery;theft;lying;covetousness.OthercommandsintheBibleflowfromthesebasicprinciplesandgivespecificguidelinesforrulers.
-神已经在圣经里启示了祂对人类的期望,藉此教导我们相信什么及做什么事。特别的诫命包括十诫,直到今天仍与我们息息相关。十诫规定禁止信仰或敬拜其它的「神」,不可造偶像,不可滥用神的名,不可在安息日工作,不可侮辱父母(及其它具有权威者),不可杀人,不可犯**,不可偷盗,不可说谎,不可贪婪。圣经中其它诫命由十诫延伸出来,给地上的统治者明确的指示。
-Asthefirstthreecommandmentsimply,consciencemustbefollowedbyeachindividual.
-如同头三条诫命所意味的,每个人都要本着良心行事为人。
-TheuniquenessofGodasLordoftheuniversealsomeansthatcivilmagistratesexercisedelegatedauthority;theymustconformthemselvestoGod-swill.TheyareanswerabletoGod,nottothepeopleintheircharge.
神为宇宙独一的主宰也意味着政府的法律官员是被委派执行法律,他们必须顺从神的旨意。他们是对神负责任,而不是对他们所管理的人负责。
-Theprimacyofthefamilyinsocietyshowsupinthecommandstohonorparentsandtoavoidallillicitsexualactivity.
-诫命中把家庭摆在社会中的首位以荣耀父母并避免任何不道德的性行为。
-Thesanctityofhumanlifefindsexpressioninthecommandnottomurder.Man,createdintheimageofGod,hasinestimablevalue.
-人类生命的尊严在「不可杀人」的诫命中可以找到,人是按照神的形象所造的,具有无比的价值。
-AstheEighthCommandmentstates,therightofprivatepropertymustbestrictlyprotected.
-不可窃盗的诫命指出了个人的财产权必须要受到严格的保护。
-Writtenlawtakesprecedenceovertheopinionsofmen,astheexistenceofawrittenrevelationofGod-swillimplies.Theirsocietywasoneoflaws,notmen.Magistratesweretoadministerthelaw,notcreateit.
God-slawreignedsupreme.Inthatsense,thePuritanswantedtoestablishatheocracy.ThecivilrulerswouldcreateconditionsfavorabletotheproclamationoftheWordofGodbypreachers.TheChurchwouldnotruleinthecivilarena,butwouldinfluencelawsthroughtheteachingofthelawmakers.ThelistofcapitalcrimesintheMassachusettsBayColonyconformscloselytothepenaltiesfoundintheOldTestament.
-神启示自己的旨意让人记载于圣经中,意味着圣经的律法优先于人的意见。清**的社会是本于律法的,不是本于人的。法律官员的责任是执行律法,不是制定律法。
神的律法是最高的统治,从这个角度来看,清**想要建立一个类似神权政体。政府的统治者会制造有利于传道人宣扬神的话语的机会,教会并不管理民众的行政和法律事务,但会透过对立法人员的讲道教导来影响法律。麻色诸塞湾殖民地(MassachusettsBayColony)的死刑罪条例接近于旧约圣经中的刑罚。
-Man-ssinfulnaturemakestheselawsnecessary.Puritansbelievedthat,althoughcreatedgoodbyGod,manhadfallenintosin.Theyhadnoillusionsabouttheperfectibilityofhumannatureinthislife.Theythusdidnotexpectaperfectsociety,either-orshouldnothave.
人类的罪性使得这些律法有存在的必要,清**相信人类虽然在被神所创造的时候是好的,之后却堕落在罪恶里。他们不妄想人性在今生会有完美,所以他们也不期盼一个完美的社会。他们的想法是对的,可惜的是,他们没有完全按照他们的想法去行,仍然试图建造一个完美的社会,我将在以后加以说明。
-Asaconsequenceoftheirbeliefinthesinfulnessofman,thePuritansheldthatChrist-sredeeminggracealonecouldsavemenfromtheirsins.TheystressedthesovereignworkofGodinsalvationbutalsoexhortedmentorepentandbelieveinChristforforgivenessandnewlife.Theyknew,moreover,thatnogovernmentcould"save"societyortheindividualsinit.OnlyGod,workingbyhisHolySpirit,couldchangeindividualsastheytrustedinChristforforgivenessofsins.Theybelievedinlimitedgovernment,therefore,notthepoliticallyall-powerfulstateofmoderntimeswithitspretensionsofbeingabletosolveman-sproblems.Governmentsweretorestrainman-ssinandmakeitpossibletoproclaimandobeyGod-sWord;theywerenottoattempttodisplaceGod.
由于清**相信人类的罪性,他们坚信唯有基督的救赎可以救人脱离罪恶。他们强调神救赎的主权,但也劝诫人们悔改及相信基督以获得饶恕和新生命。除此之外,他们也明白没有一个政府可以「拯救」社会或其中的个人,只有在人相信基督,罪得赦免的时候,神可以藉由圣灵改变一个人。他们因此相信政府的能力应该受限制,而不主张一个可以解决所有人的问题的现代全能政府。政府的工作是制止人们犯罪并制造机会宣扬和遵守神的话语,而不是企图取代神。
-RepresentativegovernmentappearedearlyinthehistoryofIsrael,asdistinctfromthetotalitariangovernmentsallaroundthem.ThePuritansbelievedthatcitizenshadtheresponsibilityandrighttochoosetheirownmagistrates.Theirideaofrepresentativegovernmentdifferedradicallyfromlatertheories,however.GovernmentsderivedtheirauthorityfromGod,notfromthepeople.Godcouldrulethrougheitheramonarchyoranaristocracy,buthadnotchosentorulethroughdirectdemocracy.OnlyaspeopleandrulersalikesubmittedtoGod-slawsasrevealedinScripturecouldmenenjoytrueliberty.
Democracy,theyreasoned,hadtwofundamentalflaws:1.Itderivedfromhumanism,nottheBible,andthusrepresentedarivaltoGod-ssovereignty.Democracyassumesthatauthoritycomesfromthepeople,definedasabaremajority;further,itassumesthatthepeoplecan,atanytimeinhistory,understandjusticeandbringitaboutinsociety.But"thepeople"canbeeasilyswayedbydemagogues(astheirknowledgeofGreekandRomanhistorytaughttheearlypoliticaltheorists);unscrupulousmencanbendthemajorityofignorantmassestotheirwillanddeprivemanyofjustice.2.Thus,majorityrulethreatenedtheverycivilrightsitclaimedtopromote,foritallowedthewillofthemajoritytotrampleupontherightsoftheminorityandpavedthewayforafewtorulethemasses.
代议政府在早期以色列历史中就出现了,与当时周围各国的极权政府形成强烈的对比。清**相信人民有权利与义务选举他们的政府官员,然而他们对代议政府的概念根本上不同于后来的代议政府理论。他们认为政府的权柄来自于神,而非来自于人民。神可能透过君主政体或贵族政体来统治,却从未选择透过直接民主来统治。唯有当人民和治理者都顺服神用圣经所启示的律法时,人类才有可能享受真正的自由。
清**论证民主有两个根本的缺点:第一,民主是源自于人文主义而非圣经,因此代表了对神的主权的挑战。民主认定权力来自于人民,也就是勉强的过半数,民主也认定人民有能力在历史上任何时刻明白公平正义并施行于社会当中。但是「群众」可能很容易被煽动家所左右(正如美国早期政治理论家从希腊和罗马历史中所获取的教训),无节操的人可以操纵无知的多数人以达成其目的并剥夺许多人的公正。第二,因此「多数决定法则」事实上威胁着它宣称要提倡的民权,因为它允许多数人的意愿践踏少数**利,并促成极少数人统治所有人的结果。
-IndividualresponsibilityisassumedinallofGod-srevelation.EachpersonwillstandbeforethejudgmentseatofGodtoanswerforhisconduct.IndividualismasnowunderstandbyAmericans,however,wouldnothavebeenwelcomeinPuritansociety.EachpersonwastolivenotforhimselfbutforGodandforthosearoundhim.PersonalsacrificeforthegoodofothersmustmarkthelivesofthoseredeemedbyGod-sgrace.Wemustnotimagine,however,theyacceptedsocialism,whichcoercesindividualsubmissiontothestate.Theyreliedonvoluntaryefforts,motivatedbyaloveforGod,tobringprosperityandjusticetotheentirecommunity.
Thus,theyopposedlaissez-faireeconomictheory,whichcallsforsellingatthehighestpossiblepriceandbuyingatthelowestpossibleprice.Theybelievedthatpricesshouldbejust,determinedbylove,notgreed.Theydidnot,therefore,subscribetothetheorythatsinfulmenexpressingtheirgreedinatotally"free"environmentwouldpromotejusticeandtrueprosperity,asAdamSmithtaught.Government,theythought,mustrestrainthegreedofman,eventhoughitcouldnoteradicateitfromthehumanheart.Inotherwords,theywereneitherpurecapitalistsnorsocialists.
个人的义务被认定存在于神所有的启示中,每个人都要根据自己的行为在神的审判座前接受审判。现在美国人所理解的个人主义在清**社会中并不会受欢迎,因为他们认为每个人并不是为自己而活,乃是为神和其它人而活。个人为他人益处所作的牺牲正是那些神的恩典所救赎的生命的标记。然而,我们不要以为清**接受那种强迫个人顺服国家的社会主义,他们所倚靠的是以爱神为动机的志愿工作,将繁荣与公义带给整个社会。
因此,他们反对自由放任主义的经济理论,也就是以最低价买进货品,以最高价卖出的理论。他们相信价格应该公平,用爱心而非贪心决定价格。所以他们不遵循亚当斯密的经济理论,该理论指出当有罪性的人类在一个完全「自由」的环境下表现他们的贪欲时,将可以提升公平性并获致真正的繁荣。清**认为政府必须限制人民的贪婪,即使政府无法根绝人们心中的贪念。换言之,他们既非纯粹资本主义者,也非纯粹社会主义者。
-AswesawwhenweexaminedthePuritanviewofwork,sinceGodcreatedthematerialworld,itisgood.Weshouldberesponsiblestewardsofourbodiesandoftheworldaroundus,whichweareentitledtoenjoyasagiftfromGod.IfmotivatedbyloveforGodandman,workmightbeaformofworship.Science,thearts,agriculture,industry-allcouldbepursuedwithvigor,aslongasmensoughttoglorifyGodandbenefitothersbytheirefforts.
WehavegiventhissummaryofPuritantheologynotonlybecauseofitsinfluenceinearlyNewEngland,butbecauseideaslikethispermeatedAmericaformorethanahundredyears.OutsideofMassachusetts,othercoloniesdidnothaveaPuritanmajorityenforcingtheirviewsonsocietythroughlaws,buttheclergyandpeopleheldabasicallyCalvinisticoutlookonlifeforseveralgenerations.TheymayhavedisagreedwiththedistinctivepointsofCalvinism-namely,theabsolutesovereigntyofGodinthesalvationofsinners-buttheywouldhaveagreedwiththebasicoutlineofChristianfaithanditsimplicationswhichIhavegiveninthepagesabove.
TheGreatAwakeningbroughtagreatersenseofthesePuritanconvictionstothesoutherncoloniesthanhadexistedbefore,sothatthePuritanconsensusbecamealmostuniversalinthecoloniesbeforetheWarforIndependence.TheframersoftheConstitutionembodiedsomefeaturesofPuritantheologyinthatdocument,asweshallsee.
既然神创造了物质世界,我们可以评论清**的工作观念是正确的。我们应该尽职照顾好我们的身体和周遭的世界,因为这些是神给我们的礼物让我们享用的。如果是出自于对神和其它人的爱,工作就可以是一种敬拜。科学、艺术、农业、工业…所有的工作都可以充满活力,只要人们追求以他们的工作来荣耀神及造就他人。
我们在此摘要清**的神学,不仅是因为他们对早期新英格兰的影响,也因为与他们的想法类似的观念普及于整个美国超过一百多年。在麻州以外的殖民地并没有占多数的清**来透过法律推行他们的社会观念,但牧师和民众仍维持着基本的加尔文派生活见解达好几个世代。他们也许不同意加尔文派的独特观点,亦即神拯救罪人的绝对主权,但他们同意基督徒信仰的基本纲领以及我在前几页所提到的应用。
「大复兴」运动(注:十八世纪初美国的宗教复兴运动)将更多清**的信仰带到南方的殖民地,因此在独立战争前,一致性的清**思想遍布基乎所有的殖民地。美国宪法的架构体现了一些清**神学的特征,我们将在以下讨论到-
CivilRights民权
PuritansbelievedthattheyknewbesthowtoserveGodanddidnotallowmuchdissentaboutmatterspertainingtoreligion.Forexample,whenRogerWilliamschallengedboththetheologyofthechurchandthepracticeoftakinglandfromIndianswithoutpayment,hewasexpelled.ThatisconsideredablemishontheirrecordbyAmericanstoday,butatleasttheywereseriousabouttheirfaithandknewtheconsequencesofthespreadoffalsebeliefs.Wemaydisagreewiththeirremedywhileadmiringtheirinsightintothepowerofideas.Giventheirassumptionsaboutgovernment-thatitwasasacredcontractbetweenbelieversandtheirGod-theirinsistenceuponorthodoxyandsincerefaithasaqualificationforvotersandmagistratesmakessense.OnlythosewhounderstoodGod-slawsandsubmittedtothemwouldbeabletomaintainthehumansideofthecovenantwithGod.
清**相信他们清楚地知道如何服事神,所以他们不怎么容许对宗教事务的不同意见。譬如说,当罗杰威廉斯(RogerWilliams)质疑教会的神学以及夺取印地安人土地的行为时,他
被驱逐出教会。现在的美国人把这件事看作清**历史上的一个污点,但是至少它反映出清**对他们的信仰是认真的,并且知道散布假信仰的后果。当我们一方面欣赏他们能洞察到思想的力量,另一方面我们可以不同意他们采取的对策。基于他们对政府的假设─亦即政府是信徒与神之间的神圣契约,我们就可以理解为何他们坚持投票者与执法人员都具备正教信仰和真诚的信奉。只有那些了解并遵从神的律法的人有能力达成与神的圣约中人的责任。
Furthermore,weneedtoknowjusthowpatienttheleadersoftheMassachusettsBayColonyweretowardsWilliams.Whenhearrived,heimmediatelybegantostiruptroublebycallingtheKingaliar,declaringthecharterofthecolonyinvalid,andcriticizingallwhodifferedwithhim.Hesufferedexpulsionfromthecolonyonlyaftermanywarningsandrequeststhathetemperhisspeech.AlthoughhisreligiousviewsdifferedfromthoseofthePuritanleaders,theyorderedhimtoleaveMassachusettsprimarilybecauseofhispoliticalopinions,especiallyhisattacksupontheKing,whichthreatenedtheexistenceofthecolony.WilliamsthenfoundedRhodeIslandasahavenforreligioustoleration.Hediscoveredtohisdismay,however,thatthosewhocongregatedinthatcolonytendedtotakehisearlierstatementsatfacevalueandtoresistallgovernmentalauthority.Inotherwords,hisanarchisticwordslaterunderminedhisownruleofthenewcolony.RhodeIslandquicklycametoresembleamodernsecularstatewithnounitingconvictions.AttheendofhislifeWilliamsregrettedtheintemperanceandfollyofhisyouth.
另外,我们也必须要知道麻州湾殖民地的领袖们对罗杰威廉斯是如何的有耐性。当他一抵达麻州,就开始制造麻烦。他称呼英国国王是骗子,宣称殖民地的特许状无效,并批评所有与他意见不同的人。他多次被警告和要求减少批评,之后才因不合作而被驱逐出殖民地。虽然他与清**领袖们的宗教观点不相同,他们命令他离开麻州主要却是因为他的政治立场,尤其是他对英国国王的攻击威胁到殖民地的生存。罗杰威廉斯之后建立罗得岛殖民地成为宗教兼容的天堂,他却失望地发现聚集在该地的人倾向于只是接受他先前言论的表面意义而抵抗所有的政府权威。换句话说,他的无政府主义言论后来摧毁了他自己对新殖民地的治理,罗得岛殖民地很快地组织了一个没有统一信仰的世俗政府。在罗杰威廉斯晚年的时候,他对于自己年轻时的不节制和愚昧行为感到懊悔。
TheSalemWitchTrialshaveleftanotherspotontherecordofthePuritans.Contrarytopopularbelief,however,thesetrialswerenottypicalofPuritanlife.Theentireaffairlastedlessthanayear(1692)andinvolvednomorethan100people,23ofwhomdiedasaresult.
「沙仑镇巫术审判」(SalemWitchTrials)给清**留下了另一个污点。然而,与一般所相信
的看法相反的,这些审判并非清**的典型生活。整个事件进行不到一年(1692)而且牵涉不超过一百人,其中二十三个人被处死。
Tounderstandthissadepisode,weneedtoknowseveralfacts:
为了了解这个不幸的事件,我们需要知道一些事实:
-OccultactivityisprohibitedintheBible,onwhichthePuritansbasedtheirlaws.AccordingtotheBibleandMassachusettslawatthattime,personsknowntobewitchesdeservedeath.Why.Because,ifthereisonlyoneGod,andifhedirectshumaneventsandgraciouslyrevealshiswilltothosewhoseekhim,thentotryanyotherwaytoknoworcontrolthefutureamountstoidolatry.
清**法律所依据的是圣经,而圣经中禁止巫术活动。根据圣经和麻州当时的法律,当女巫的人应该被判死刑。为什么?因为如果神是独一无二的,而祂引导人类历史并出于恩典将祂的旨意启示给寻求祂的人,那么尝试用任何其它方式知道或控制未来就构成偶像崇拜。
-Furthermore,fortune-tellingandwitchcrafthaveoftenledtoharmfulbehavior.Atthetime.forexample,dozensofreliablewitnesseswatchedinhorrorasvictimsofcursessufferedfromwhatcanonlybecalledsupernaturally-inducedpain,scalding,burns,terrors,convulsions,andthelike.Thephenomenaseemstrangetomoderns,butresidentsofHaitiandAfricaknowthepowerofVoodoo-likewitchcraft.Magistrates,knowingofsuchsuffering,hadadutytofindandeliminatethecause.
况且,算命和巫术经常导致伤害的行为。例如说,当时许多可靠的见证人惊骇地目睹了被诅咒的受害人遭受折磨,这些折磨只能被称为是超自然现象,包括疼痛、烫伤、闹饮、恐惧、痉挛等等。这些现象在现代人看来似乎是奇怪的,但海地和非洲的居民却知道这种类似于巫毒教的巫术的力量。执法人员知道这些害人的事,他们有责任去找出原因并除掉祸害。
-TheministersofNewEnglanddisapprovedofthetrialsbecausethejudgeswereacceptingaccusationswithoutsufficientevidence.Theleadingpastor,CottonMather,representedtheotherministerswhenhewroteanopendenunciationoftheproceedings.
新英格兰的牧师反对审判,因为法官接受没有足够证据的控告。牧师领导人CottonMather代表其它的牧师公开发表了对进行审判的书面批评。
-Becauseofpressurefromtheseministers,thenewGovernor,GeneralWilliamPhips,calledahalttothetrials.
由于受到这些牧师的压力,新的州长威廉飞普士将军(GeneralWilliamPhips)命令停止审判。
-Threeyearslater,SamuelSewall,ofthejudgesatthetrials,publiclyconfessedhissin,asdidtwelvemenwhohadservedonjuries:Theyallknewthattheirhasteandcredulityhadcausedneedlessinnocentdeaths.
三年之后,该案的法官撒母耳西华(SamuelSwall)和陪审团的十二个成员公开地认罪
,他们承认他们的草率和轻信造成了无辜者不该有的死亡。
Thus,thetrialsdidnotresultfromPuritanreligion;theyproceededforawhiledespiteprotestsfromleadingpastors.
因此,这些审判并非肇因于清**的宗教;尽管教会领袖们的抗议,审判仍然持续了好一阵子。
Summary总结
HowthendoweevaluatethePuritanattempttocreatea"theocracy"-agovernmentseekingtoenforceGod-slaws,asunderstoodbytheleadersofaparticularreligiousdenomination.Frankly,Ifindthisquestiontoinvolvecomplexissueswhichdefyeasysolution.
我们如何评价清**对创造一个「神的政府」的尝试.这个政府追求的是如何去实行某一个宗教派别的领袖所理解的神的律法.老实说,我发现这个问题太复杂而无法用一个简单的方式来回答.
Ontheonehand,一方面,
-Thebeliefthatweknowthetruthleadstoprideandcanresultinintolerance.
我们以为自己知道真理的信念会使我们骄傲而导致排他
-Intolerancecanleadtodiscriminationandtyranny.
排他又将导致歧视和独断
-ChristiansdifferwitheachotherabouttheproperinterpretationoftheBible.ToempoweronetypeofChristianityanddisenfranchiseothersseemstodenythegodlinessorintelligenceofotherbelievers.
基督徒之间对圣经的正确解释有不同的看法,采取一个教派的看法而摒除其它宗派似乎否定了其它基督徒对神的虔诚或他们的聪明才智。
-Favoringonedenominationoverothersproducesresentment;itcanalsoleadtocomplacencyinthe"favored"ones,causingthemtorelyongovernmentalcoercionratherthanloveandtruthtospreadtheirbeliefs.
偏袒某一教派将会造成愤慨,也会导致该教派的自满,造成他们倚靠政治**而非爱和真理来传播他们的信仰。
-Religiousintolerancetendstocorruptthoseinpower,fortheyassumethattheyknowmorethantheyreallydo.
宗教上的排他容易使那些掌权的腐败,因为他们以为他们知道的多于他们真正知道的。
-Historyislitteredwithtyrannyandcorruptionwhenaparticular"orthodoxy"receivesstatesanction:Russia,RomanCatholicnations,modernIslamiccountries,BuddhistNepal,Tibet,andThailand,Communistnations,andeven,tosomedegree,Confucian"orthodoxy"inimperialChina-allprovideevidenceofthedangerofwedding"church"andstate.
历史上,当某一个「正统派」宗教掌握政治裁判的权力之后,就充满了暴政与腐败。例如俄罗斯、罗马天主教国家、现代伊斯兰教国家、佛教尼泊尔、西藏、泰国、共产国家、甚至儒家「正统」下的帝制中国(在某种程度上),都显示出政教合一的危险性。
-Thesereasons,andmanyothers,convincedalmostallcolonistslatertoallowreligioustolerationandtodrivemoreofawedgebetweenthechurchandthegovernment.
这些原因和其它一些原因,使得几乎所有殖民者后来认可宗教上的宽容,并在教会和政府之间画上界限。
Ontheotherhand:另一方面:
-Almostallthecolonieshadanestablishedreligion,whichwassomeformofChristianity.Thesoutherncolonies,forexample,foralongtimeusedtaxmoniesforthesupporttheChurchofEngland;theysometimesevenrequiredattendanceatchurchservices."Established"churchesexistedevenaftertheConstitutionwasadopted.
几乎所有的殖民地都有一个被认定的宗教,也就是某一个基督教宗派。例如南方的殖民地很长的一段时间用税金来支持英国国教,他们有时甚至强迫人们上教堂。「被认定」的教会直到美国宪法实施后在大部分的州还依然存在。
-AllcoloniesrequiredbeliefintheTriuneGodforoffice-holding.ThecolonistsbelievedthatsomeonewhodeniedtheexistenceandsovereigntyofGodwouldnotfearhimandwouldthusnotseektopromotevirtueandjustice.
所有的殖民地都要求唯有相信三位一体之神的人方可任公职。他们相信否定神的存在与主权的人不会敬畏祂,也因此不会寻求美德和公义的提升。
-AlmostallAmericans-evennon-orthodoxoneslikeThomasJefferson-consideredtheethicalteachingsoftheBibletobevalidforalltime.TheyacceptedtheideathatcivillawsoughttoreflectBiblicallawasmuchaspossible.
几乎所有的美国人,即使是那些非正统教派的人如汤姆逊杰佛森(ThomasJefferson)
,认为圣经的道德教导是任何时代都正确的。他们接受一个想法,就是法律应当尽可能地对应圣经的律法。
-Thosewhorejectthispositiontodayhavenothingbettertooffer.Everylawembodiesanassumptionabouttruthandjustice.Thereisnosuchthingasaneutralstateoraneutrallaw.Infact,theethicalteachingsoftheBiblehaveimpressedmillionsofpeoplearoundtheworldandthroughoutthecenturiesandhaveatvarioustimesbeencodifiedinthelawsofmanyEuropeannations,beginningwiththeRomanEmpire.
今天那些反对这种立场的人没有办法提出更好的标准。每一条法律都有关于真理与公正的假设,没有所谓的中性状态或中性法。事实上,多少个世纪以来圣经的道德教导打动了世界上千百万的人,从罗马帝国开始,在不同的时候将这些教导编入许多欧洲国家的法典之中。
-ThemodernsecularstatedrawsitsinspirationfromatheisthumanismandfindsitsrootsintheFrenchRevolution,whichissuedinslaughterandtyrannyandspawnedsuchoffspringasFascismandCommunism,withtheconsequentdeathsofmillionsandthedeprivationofcivilrightsofmore.
现代的世俗国家由无神论的人文主义中攫取灵感,并植根于法国大革命。法国大革命导致屠杀与专制暴政,并孕育出法西斯主义和共产主义,结果是造成千万人的死亡以及更多人的民权被剥夺。
-AbandonmentofBiblicallawasthebasisforcivillawinAmericainthiscenturyhasbroughttheentirenationtoastateofmoralandevenlegalcrisis,as,JusticeRobertBorkhasdetailedinTheTemptingofAmerica.
Howcouldthistensionberesolved.Asweshallsoonsee,theseveralprovisionsoftheConstitution,especiallytheFirstAmendment,representagrandexperiment,almostuniqueinworldhistory.
本世纪里美国扬弃了以圣经的律法作为人民法律的基础,其作法已经使整个国家处于道德甚至法律的危机之中,如同法官罗伯布克(RobertBork)在「美国所面临的诱惑」(TheTemptingofAmerica)一书中所详细描述的。
这样的危机该如何化解?我们很快就会看到,美国宪法中的几条提案,特别是第一修正案,代表了一个伟大的实验,几乎是世界历史上绝无仅有的-
RaceRelations种族关系
NativeAmericans:美国原住民
ThePilgrimsenteredintoatreatyoffriendshipwiththelocalIndians,atreatybothsideskeptforfiftyyears.ThePuritans,however,begantoangerthenativeswhentheyseizedland.RogerWilliamsobjectedthattheIndiansdeservedpayment,buttheleadersoftheMassachusettsBayColonydisagreed.Manynowbelievethattheywereguiltyoftheft.DespitevaliantattemptsbysometotaketheGospeltoIndians,mostcoloniststreatedthembadly.AsmoreandmoreEuropeanslanded,theNativeAmericanshadeithertoretreatfromtheirancestrallandsorfightbattlesthattheyalmostalwayslost.ThegrowthoftheUnitedStatestookplaceatthecostofexploitation,treachery,andgenocide.
新**与当地的印第安人订立了双方保持了五十年的友谊条约,然而清**因取得土地而触怒印第安人。罗杰威廉斯为此抗议,认为印第安人应该得到报酬,但麻州湾殖民地的领袖们不同意。现在许多人认为清**在这件事上犯了偷窃的罪。虽然有一些人勇敢地尝试把福音传给印第安人,大部分殖民者对印第安人很不好。随着越来越多欧洲人登陆美国,印第安人只好撤离他们祖先居住之地,或是打他们几乎总是输的仗。美国的拓展其实是建立在剥削利用、背叛承诺、和集体屠杀之上的。
BlackAfricans:非洲裔美国人
Africanshadlongcarriedonaslavetrade.Muslimconquerorsworkedthroughblackmiddlementosellslaves;variousblacktribessoldtheirenemiesintoslavery.Thus,wecansaythat"Europeanmerchantsdidnotinitiate,butrather,exploited,anexistingslavetradeandmadeitincomparablyworse."
非洲人长久以来就有奴隶交易。伊斯兰教征服者透过黑人经纪人贩卖奴隶;一些黑人部落将他们的敌人卖为奴隶。所以我们可以说,「欧洲商人并非草创奴隶交易的人,然而他们却扩展了既有的奴隶买卖并使得它糟糕到了极点。」
SoonafterEuropeansbegantocolonizeNorthAmerica,greedymerchantsbroughtAfricanslavestodothehardwork.LazyEnglish"gentlemen"inVirginiadiscoveredthattheblackscouldstandtheheat,humidity,andback-breakingtoilrequiredtoraisetobaccoandothercrops.Aslaveeconomygraduallydeveloped,onewhichfinallyseemedessentialforthelifeofthesoutherncolonies.Anglicanministersoccasionallyopposedslavery,butbackeddownwhen"gentlemen"whofinancedthechurchforbadethemtointerfere.
欧洲人开始到北美殖民不久,贪婪的商人把非洲奴隶带来做劳苦的工作。在维吉尼亚的懒惰的英国「绅士」们发觉黑人可以忍受炎热、潮湿、和腰酸背痛的苦工,以种植烟草和其它作物。一个奴工经济逐渐形成了,最后发展成几乎是南方殖民地生活所不可或缺的要素。英国国教的牧师有时候反对奴隶制度,但是当身为教会财主的「绅士」们禁止牧师干预时,他们就退缩了。
InlaterchaptersweshalltracetheconflictbetweenChristianconscience-mostAmericansgraduallycametobelievethatslaverywaswrong-andtheeconomicandpoliticalcomplexitiesinvolvedinabolishingslavery.Thestorydoesnotmakehappyreading.
以后的几章中我们将追溯「基督教良心(大部分美国人逐渐相信奴隶制度是错误的)」与「废除奴隶制度所牵涉的经济及政治的复杂性」之间的冲突。
ComparisonwithChina与中国的比较
WhenweconsiderthebasicideologyoftraditionalChinesesociety-Confucianism-andthereigningideasofmodernChinesesociety-secularhumanism-wecanunderstandwhyChinaandAmericahavesuchdifferentformsofgovernment.
当我们思考传统中国社会的基本意识型态─儒家,以及现代中国社会的治理观念─世俗人文主义,我们就可以理解为什么中国和美国会在政府型态上有如此的差异。
EarlyAmericansbelievedthatmanwascreatedintheimageofGod,andthusmustberespected.Withoutsuchaconcept,Chinesehaveoftentendedtoshowlackofrespectforhumanlifeandfreedom.Furthermore,theChristianviewthatmanisalsofallenandthustendstowardsevilcontrastwiththeChineseconceptofmanasbasicallygood.Thus,Chinesesocialtheoryprovidesforruleby"just"men-theEmperor,Confucianmagistrates,theCommunistParty-whocanbetrustedtodowhatisright.Historyhasdemonstratedtheerrorofthisoptimisticevaluationofman-scharacter.
早期美国人相信人是按照神的形象造的,所以必须要被尊重。中国人不具有这个观念,往往容易不尊重人的生命和自由。除此之外,基督教认为人是堕落的,因此会倾向于罪恶,这观念与中国人认为人性本善的观念是相对立的。因此,中国的社会理论是提供给「公正的」人治理,就是那些被信任做正确事的人─皇帝、儒家官员、共产党。历史验证了这种对人性的乐观评价之错误。
Thedoctrineofman-ssinledAmericanstoformagovernmentwithverylimitedpowers;theoppositeideologycreatedtheall-powerfulChinesecentralgovernment.
人有罪性的教义使美国人组织一个权力很有限的政府;人性本善的意识使中国人组织一个具有所有权力的中央政府。
Onthefamilylevel,theChristianteachingaboutthefamilycontrastsinsomewayswiththatoftraditionalChinesecustoms:Inparticular,womenhavealwaysbeenmorehighlyvaluedinAmericanculturebecauseoftheinfluenceoftheBible.
在家庭的层面,基督教对家庭的教导在某些方面与传统中国习俗形成对比:特别是,妇女的价值在美国文化里一直都比较高,这是由于圣经的影响。
Conclusion:结论:
Bytheendoftheseventeenthcentury,hardyEnglishsettlershadestablishedpermanentcoloniesalongtheAtlanticseaboard.Althoughtheirmotivescombinedalustforgreedandglory,someofthemalsosoughttopleaseGod.TheinfluenceofChristianityuponthefoundingofAmericawasdeepandwide,somuchsothatwecannotcomprehendAmericanhistorywithouttakingtheChristianfaithoftheearlyAmericansintoaccount.
十七世纪结束之前,刻苦耐劳的英国殖民者在美国的大西洋岸建立了永久殖民地。虽然他们的动机参杂了求取名利,当中的一些人也还是追求取悦神。基督教对美国创建的影响既深且广,其程度使得我们在理解美国历史时,不能不将早期美国人的基督教信仰列入考虑之中。
Forfurtherreflection:进一步的响应:
1.WhatotherdifferencescanwediscernbetweenearlyAmericanandChinesesocieties.
我们还能区别哪些美国早期社会与传统中国社会的差异?
2.HowdothemotivesofthefirstsettlersinAmericacompareandcontrastwiththoseofChineseimmigrantstothiscountry.
美国最早的移民的动机和中国到美国来的移民的动机如何比较与对照?
.ExcerptedfromhisBookofProphecies,asquotedinMarkA.BelilesandStephenK.McDowell,America-sProvidentialHistory(Charlottesville:ProvidenceFoundation,1989),45.
.Keillor,StevenK.,ThisRebelliousHouse(DownersGrove:inter-VarsityPress,1996),37.
.BelilesandMcdowell,op.cit.,81-81.
.Aswehavenotedalready,publicstatementsoftenconveywhatthewritersthink"oughttohappen"ratherthanwhattheyactuallyintend.OtherevidencewouldconfirmthatthePilgrimsandmanyofthePuritans,however,actuallybelievedwhattheywrote.
.1Peter4:3-4彼得一书四章3~4节
.JohnW.WhiteheadandAlexisIreneCrow,HomeEducation:RightsandReasons(Wheaton:CrosswayBooks,1993)provideswell-referencedinformationaboutthePuritanandearlyAmericanfamilyinchapterseightandnine.在第八章和第九章中提供许多关于清**与早期美国家庭的参考资料
.WeldonM.Hardenbrook,MissingFromAction:VanishingManhoodinAmerica(Nashville:ThomasNelson,1987)34-37.
.See,forexample,KarenGuffey,"AnneBradstreet:PuritanPoet,"inMarkSidwell,ed.,ScenesFromAmericanChurchHistory(Greenville,SouthCarolina:BobJonesUniversityPress:1991)13-16.
."Children,obeyyourparents":Ephesians6:1「你们作儿女的,要在主里听从父母」以弗所书六章1节
.TheBookoftheGeneralLawesandLibertiesoftheInhabitantsofMassachusetts(Cambridge,1648),p.A-2,ascitedinWhitehead,HERAR,p.183.
.HelpfulinformationaboutearlyAmericaneducationcanbefoundinJohnW.WhiteheadandAlexisIreneCrow,HomeEducation:RightsandReasons(Wheaton:CrosswayBooks,1993),chapters3,5,and8.该书中有关于美国教育的有用资料
.Exodus20:9出埃及记二十章9节
.Genesis2:15;3:17-19创世纪二章15节;创世纪三章17~19节
.Acts20:34-35;Colossians3:23(seealsoEphesians6:5-10)使徒行传二十章34-35节;哥罗西书三章23节
.2Thessalonians3:10帖撒罗尼迦前书三章10节
.1Thessalonians4:11帖撒罗尼迦前书四章1节
.MartinLuther,TheBabylonianCaptivity,asquotedinChuckColson&JackEckerd,WhyAmericaDoesn-tWork(Dallas:Word,1991),36.Thenextparagraphscomelargelyfromthisexcellentbook.以下的几个段落大部分出自于这本书
.Ibid.37.
.Ibid.,38
.Mark4:19;1Timothy6马可福音四章19节;提摩太前书六章
.1Timothy5:3-8提摩太前书五章3-8节
.See,forexample,Deuteronomy15:7,11;Psalm72:13;Proverbs14:21;Isaiah58:7;Ezekiel16:49;Luke14:21;18:22.申命记十五章7节;诗篇七十二章13节;箴言十四章21节;以赛亚书五十八章7节;以西结书十六章49节;路加福音十四章21节,十八章22节
.2Corinthians8:9哥林多后书八章9节
.See,forexample,Exodus23:3;Leviticus19:15出埃及记二十三章3节;利未记十九章15节
.Deuteronomy15:11;John12:8申命记十五章11节;约翰福音十二章8节
.Proverbs20:13;21:17箴言二十章13节;二十一章17节
.MarvinOlasky,ThetragedyofAmericanCompassion(Washington:HenryRegnery,1992),7ThefollowingparagraphswillincludeadiscussionofAmericancompassionupintotheearlynineteenthcentury,sincethePuritanviewsofworkinfluencedAmericansocietylongafterPuritanismasagoverningsystemdisappeared.接下来几段包括了讨论直到十九世纪初美国社会对穷人的同情心,因为在新**社会制度消失了很久之后,清**的工作观仍一直影响着美国社会。
.Ibid.,7-8
.Ibid.,7
.QuotedinOlasky,9
.OnPuritantheology,seeespeciallyC.GreggSinger,ATheologicalInterpretationofAmericanHistory(Nutley,NewJersey:TheCraigPress,1969),10-21.
.Singer,opcit.,p.7.
.Keillor,67-69
.CriticalinformationaboutWilliams,gleanedfromoriginalsources,canbefoundinAmerica:TheFirst350Years(Forest,MS:CovenantPublications,),24-27.
.Exodus22:18;Leviticus19:31;20:6,27;1Samuel28:3,9出埃及记二十二章18节;利未记十九章31节;利未记二十章6节,27节;撒母耳记上二十八章3节,9节
.Iamindebted,onceagain,totheoriginalresearchfoundinAmerica:TheFirst350Years,28-34.QuotationsfromthoselivingatthetimeofthetrialsconvincedmethatwhatIreadinhistorybooksgaveamisleadingimpression.
.RobertH.Bork,TheTemptingofAmerica(NewYork:TheFreePress,ADivisionofMacmillan,Inc,1990)
.Keillor,47.
.Keillor,49-52